no such thing as a Kingdome of God and therefore it is but a fopperie to grieve for the losse of a thing which is not And thus the God of this world blindeth their eyes making them beleeve that as it is with the beast so also with man there is no more of them after death no reward for righteousnesse and therefore let them take their pleasure while they may I now come to answer the question Answ although I will not prosecute it amply but prove it briefely First if there be a God then there is a Kingdome of God But the former is true Therefore also the latter I. From the confession of all nations it appeares that there is a God because all worship something II. This is cleare also from the terrour of conscience which wicked men have as wee might shew by the examples of Herod and Nero but that something hath beene said before Chap. 2. ver 3. both of Herod and this horrour of conscience III. That there is a God is evident from the nature of Sathan wee grant that there is a divell which is spirituall invisible and eternall a parte post and shall wee denie that there is a God IV. From the creation of the world for either I. the world was made and then by whom but by God Or II. It was not made but is eternall now what a shame is this to give eternity unto the earth and to denie it unto God Secondly If there bee a resurrection of all either unto death or life happinesse or misery then there is a Kingdome of God and place of happinesse But the Resurrection is proved from these scriptures Esay 25.8 Apoc. 21.4 and 2 Pet. 3.13 and 1 Cor. 15. where it is proved by many arguments Therefore there is a Kingdome of God Quest 4 Where is this Kingdome of God Answ In heaven as appeares thus First from Scripture Phil. 3.20 and 2 Cor. 5.1 and Col. 1.5 Secondly it is called Jerusalem which is above Gal. 4.26 and Col. 3.1.2 quae supra Thirdly Christ ascended up into heaven Luke 24.51 Acts 1.9 and Ephes 4.8 so also Elias Fourthly the elect which are upon the earth at the last day shall be caught up in the clouds and shall meete the Lord in the ayre f 1 Thes 4.17 Fifthly there is a promise made us of a new heaven Esay 65.17 and 66.22 and 2 Pet. 3.13 and Apoc. 21.1 And therefore it is evident that this Kingdome of God is in heaven Sect. 3 § 3. Thy will bee done in Earth as it is in Heaven Quest 1 What is observable in this Petition Answ Two things namely First the thing desired viz. That the will of God may bee perfected Secondly the measure to wit as sincerely in earth as in heaven Object Bellarmine produceth this place to prove the possibilitie of fulfilling the law of God arguing thus We pray according to Christs prescription Thy will be done as in heaven so also in earth wherin we desire grace and abilitie to fulfill the law of God and we either attaine unto this perfection in this life or wee pray this prayer daily in vaine Answ 1 First in this prayer wee are taught daily so long as wee live to pray for pardon of our daily sinnes as we every day say give us this day our daily bread so also every day forgive us our trespasses and all the ancient Fathers confesse that this petition is necessary for al the Saints so long as they live But to those who obey God on earth as he is obeyed in heaven there is no neede of remission or pardon Therefore there is none obey God so on earth for although this be here desired by the Saints yet it is never obtained in this life Answ 2 Secondly this petition is three severall waies interpreted by the Fathers all which oppose Bellarmines argument I. Thy will be done in heaven so also on earth that is as thy will is accomplished in the Angels so let it bee also in men In this sense it is manifest that the regenerate doe not obtaine what they daily beg for untill they obtaine to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels II. Thy will be done in earth as it is in heaven that is let thy will bee obeyed as in the righteous so also in the wicked here first Bellarmine would blush to say that all wicked men should fulfill the law of God although we thus pray or shall equall the righteous in obedience Secondly in this sense the fulfilling of the law is not included because all those doe not for the present fulfill the law who are called righteous but humbly confesse and acknowledge their sinnes striving hard to the marke III. Thy will be done in earth as in heaven that is let the flesh assent unto thy will as doth the spirit neither let the flesh lust against the Spirit but as a good Spirit doth not resist thy will so let not the body resist the spirit This sense doth wholy overthrow the Cardinals argument for this perfect subjection of the flesh unto the Spirit although we pray for it in this life yet wee doe not obtaine it untill the end of our life Thirdly that which the Jesuite saith that Answ 3 we pray in vaine that the will of God may be obeyed in earth as in heaven except we attaine unto this perfection in this terrene and corruptible body is most false and vaine For he prayes not in vaine who in the time appointed obtaines what hee prayes for Now by this prayer unto God wee daily procure a greater measure of grace from him and approach nearer unto the perfect fulfilling of the will of God and at the length obtaine perfect righteousnesse Bishop Davenant de justitia actuali Cap. 52. pag. 562 563. Why doe we pray Thy will be done will not Quest 2 the Lord accomplish all his owne will Hic non oramus ut faciat Deus quod vult nam faciet omnia quacunque voluerit sed ut nos possimus facere quod ipse vult Answ Cyprian s we doe not here pray that God would doe what he himselfe desires for he will doe all his pleasure but that we may be able to doe whatsoever hee requires of us § 4. Thy will be done The ordinarie question is here what will of Sect. 4 God is here meant Signi an Beneplaciti Que 2.1 Whence this question may be demanded Hath God two wills Is there composition opposition or mixture in God As God is one so his will is one Answer but by reason of the consideration or the divers parts of this will wee terme it diversely Thus the Schoole men say Voluntas Dei respectu Modi Secreta Revelata Respectu object Decreti Mandati Respectu natura Signi Beneplaciti That which belongs unto our institution is this The Will of God is taken some times for that which Hee hath decreed to doe He would have done by us And is called Voluntas
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
hunger after him as his Lord and Master whom he desires to serve Thus wee should labour to confesse and contemplate the deformity of our natures and lives and labour to goe out of our selves acknowledging our selves to be wicked and miserable And then hope that Christ in his due time will mercifully raise us up unto joy and comfort Secondly wee may observe hence what manner of persons those were whom our Saviour Observ 2 made choise of to be his Apostles they were not Pharisees nor High-priests nor great Schollers but simple ignorant and unlearned men yea fisheâ—s and such as were of no esteem in the world 1 Cor. 4.9 c None of all the Apostles were learned except only Paul neither was hee made choise of that hee might boast of his learning but that Christ might bee glorified by the conversion of one who was so learned zealous and obstinate in a false way Quest 3 Why doth Christ make choise of such as these to be his Apostles Answ 1 First certainly this was done for our comfort lest otherwise we should have despaired ever to have beene made partakers of their society and fellowship yea hence the Holy Ghost hath recorded the Saints sins that we might see and hope that God hath mercy in store for us whatsoever our sins bee if wee will but repent If Christ had chosen only wise great and learned men then poore simple and ignorant ones might have feared that he would never have accepted them but when Christ graciously accepts such to be his Apostles then such as they were may hope that hee will accept of them to be his servants Answ 2 Secondly this was done for the greater glory of Christ For certainly the Church of Christ which was built upon the Apostles could never have stood so long upon such weake props aâ—â— foundations except the edification and fabrick had been divine yea supported and upheld by a divine power For I. Men choose those who are strong able and every way fit for the worke they have to doe for them Because they stand in need of their strength and ability But II. Christ chooseth those who are weak and then gives strength unto them making them able Ministers g 2 Cor. 3.6 that so all the glory and honour of the worke may be given unto him unto whom al belongs VERS 10. And it came to passe as Iesus sate at meat in the house behold many Publicans and sinners Vers 10 came and sate down with him and his Disciples Came and sate downe with him Although undoubtedly many came unto Christ who were not truly converted unto Christ yet we see be reâ—eives all that come without any strict examination of them Teaching us That Christ receives Observ and entertaines all that come unto him Esay 55.1 Iohn 7.37 For the better understanding hereof observe three things namely First there is a double Church to wit externall and visible internall spiritual Now Multi in non de many are of the former which are not of the latter As here was a traitor Devil amongst the Twelve so many were received in outward society by Christ who inwardly were rejected Secondly there is a double reward for those who are in the Church of Christ namely a reward of hypocrites which is given to formall Professors and a reward of children which is given to those who are sincere Thirdly these hypocrites which are not of the spirituall Church neither shall be made partakers of the reward of children are yet notwithstanding suffered and permitted to be in the visible Church because they are profitable unto the faithfull and members of the invisible although the stalke of the corne be hollow yet it is strong and supports the corne and although the chaffe be light yet it keeps the corn warme and nourisheth and preserveth it So there are many in the Church no better then chaffe and straw and yet are profitable and helpfull and beneficiall unto the children of God Who are here to be reproved Quest They who are too rigid and austere that is First the Anabaptists and Brownists Answ who separate t emselves from our Communion and Church for some blemishes as they say which are amongst us and in our Church Secondly the Novations who deny repentance unto those who sin after Baptisme Thirdly those who exclaime against other mens sins and reproach the sinners Indeed Ministers are enjoyned to instruct and that with meeknesse those who oppose themselves h 2 Tim. 2.25 And people have this charge given unto them by the same Apostle To beare one anothers burdens and to restore in the spirit of meeknesse those who are overtaken in a fault considerihg that the best may be so tempted as that they may be overcome i Gal. 6.1.2 Fourthly they are faulty here who exclude from the Sacrament of the Lords Supper all sinners wheras onely notorious sinners that is either those who are hardned in sin or those who often apostatize and relapse into sin are to be kept back and debarred Fifthly they also are too blame who deny all communication conversation association or fellowship with wicked men whereas it is not unlawfull to associate the wicked with this desire and endeavour that we may reclaime them from their wickednesse and be as Physicians unto them Object 1 Here it will be objected Saint Paul hath forbidden us to keep company with wicked mâ—n 1 Cor. 5.11 Answ Hee forbids brethren to accompany sinners but he forbids not Physicians Object 2 But it may be objected againe a Physician doth teach those who are sick but he doth not eate with those who are sick And this is the very thing which Saint Paul in the place objected prohibits If a man be wicked eat not with him Answ 1 First Saint Paul in that place speaks not of all sinners but of those only who are excommunicated Answ 2 Secondly Saint Paul in that place doth not forbid them to keep company with Heathens but only with Professors who were wicked If any man which is called a brother be a Fornicator or covetous or an Idolater c. keepe him not company eat not with him Answ 3 Thirdly it is certainly prohibited to associate with those who are notorious sinners and who remaine hardned in sin Now all sinners are not such as these I conclude therefore this Question let all these five sorts of persons whom we have here taxed remember that Christ received all that came unto him he are with Publicans and Harlots hee dismissed the woman taken in adultery he reproved the cruell zeale of his Apostles when they would have called for fire from heaven telling them they knew not what spirit they were of and therfore let them not be so rigid and severe against all sinners as they are condemning all and despising all for some faults or failings Vers 11 VERS 11. And when the Pharisees saw it they said unto his Disciples why eateth your Master with Publicans and sinners Why
danger he was brought into by reason of it for for his part he would own it no more So say I take this as it is for I assure thee having exposed it to the wide world I will never receive it nor intertain it any more but as Beggars do with their Brats let it shift for it self Artificers are sometimes enamoured of their own works as Archidamus of his woodden Dove Pigmalion of his Ivory Image and Arachne of his wooden Swan resembling herein Narcissus who dâ—ated upon his own shadow Beleeve me I am none of these for I am so sensible of my own inabilities that none can dislike what comes from me more than I do in my self neither have a lower conceit of me than I have of my self When I call to minde how the Arabians being stuffed with perfumes burn Hemlocks and in Hybla being cloyed with honey they think it dainty to feed on Wax and how the Eagle fearing to surfet on spices stoopeth to bite on wormwood Then I confesse I have some hope that this Book will please some pallat for we do so surfet and are so cloyed with rare learned and Scholler-like Books that plain ones and unlearned perhaps will relish with us Eightly although there be many defects which may occur unto thee in this Miscellany yet excuse them and me thus That as the Vine is more regarded that beareth Grapes than the Ash that hath nothing but leaves and the Deer that encreaseth the Park more than the barren Doe and the Orchard that is fraught with fruit than that which hath nothing but Bloomâ— So it is better for a man to have but a little Learning and to employ it wholly to the good of others than to have much buried in him and learned onely unto himself for Bonum quo communius eo est melius Ninthly some scapes thou wilt meet withall which were committed through the negligence and eversight of the Printer but they are rectified and amended in the end of the Book in the Errata whereunto I intreat thee to turn when thou findest any fault and having found the correction to amend it with thy Pen. Tenthly and lastly thou hast a profitable Index at the end of the Book wherein thou maist see what is contained in the whole Work and how readily to finde out any of the things contained Thus intreating the Lord to enlighten thy understanding that thou maist understand what thou readest and to sanctifie thy affections that thou mayst put in practise what good duties thou understandest I bid thee in the Lord Farewell Thine in CHRIST IESU R. W. CHAPTER X. Verse 1 VERS 1. And when he had called unto him his twelve Disciples he gave them power against uncleane spirits to cast them out and to heale all manner of sicknesse and all manner of disease Sect. 1 § 1. HEe called unto him his twelve Disciples Observ Our Saviour heere calleth these twelve by their old name Disciples not by their new Apostles that he might teach us That Apostles are not chosen but onely out of Disciples or that we must first be Disciples before we can be Apostles Quest 1 How often were these twelve called and sent Foure severall times viz. Answ First when they were called into the family and society of Christ to follow him and to be his Disciples Mat. 4.18 c. Mar. 1.16 Luke 5.10 Secondly when the twelve were separated from the other Disciples unto the future Apostleship and were called Apostles Mar. 3.13 Luke 6.13 Iohn 15.16 Mat. 19.28 c. Thirdly when they were initiated into a particular office and sent onely unto the Jewes and of this the Text speaks as also doth Mark 6.7 and Luke 9.1 Fourthly when they were fully sent by a perpetuall ordination unto the Gentiles as Matth. 20.19 and Mark 16.15 and Luke 22.36 and Acts 13.46 And thus we see how they were called and sent by degrees Quest 2 Why must Ministers be Disciples before they be Apostles the servants of Christ before they teach others Answ 1 First because Piety is the greatest helpe unto the work of the Ministery and therefore is first to be learnt and laboured for Answ 2 Secondly because ability is not given by Miracle but God blesseth our indeavours And therefore it is necessary that learning should goe before the undertaking of the Ministery To this purpose mention is made of the Schoole of the Prophets 1 Sam. 19.20 and 2 Kings 2.3 5. And Paul telleth us how he was brought up under Gamaliel and how himselfe taught Timothy Aquila and Apollo yea hence it was that Universities were founded in those places where Christianity was embraced And therefore those who despise Learning and Literature are unfit for the Ministery neither savour of the Spirit of God Sect. 2 § 2. And gave them power Observ 1 We learne hence That all power is from God and every good thing in Man is from divine strength Quest 1 How doth this appeare Answ 1 First most cleerly from these Texts of Scripture 1 Chron. 29.12 Iames 1.17 Iohn 19.11 Mat. 6.14 and 1 Tim. 6.16 Answ 2 Secondly we have lost that power which was given us by nature Rom. 3.23 being now so impotent that we cannot so much as thinke a good thought 2 Corin. 3.5 And therefore it is evident that all power comes from God and the true way unto God is First to goe out of our selves and to confesse and acknowledge that we have no power nor ability at all unto any thing that is good we should confesse our owne naughtinesse and nothingnesse and cast our selves at the feet of God as good Origen did confessing that we are but unsavoury Salt Then Secondly let us beg and intreat new strength from God praying with David Teach Oh Lord my hands to warre and my fingers to fight Thirdly it is evident that all strength is from Answ 3 the Lord in the worke of the Ministery for I. Preaching is unprofitable without a calling and sending from God Rom. 10.14 How can he preach that is profitably or by his preaching beget faith in you except he be sent And therefore except God shine in us we cannot enlighten 2 Cor. 4.6 II. Hearing is unprofitable except God imprint and infuse Faith in the Hearers for if the Word be not mixed with Faith it cannot profit Heb. 4.2 Now it is God that both opens the heart Act. 16.14 and gives a blessing to the Word 1 Cor. 3.7 Paul may plant and Apollo may water but God gives the increase Fourthly it is apparent that all power is from Answ 4 God and that in regard of him all things are passive if we looke upon Miracles which are wrought onely by the finger of God but of this elsewhere To whom did Christ here give power Quest 2 To his Apostles and in them to the Church Answ What power did Christ give to the Church Quest 3 First he gave a limited power not absolute Answ 1 this being so undeniable that it is
that there is something in the wisedome of the flesh which hinders from faith For there are two things in him that learnes to wit I. A simplicity of beleeving And this is necessary in him that would learne according to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee must beleeve what his Master teacheth and with Pythagoras his Schollers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Master saith so must be of great reckoning and weight with him A Scholler can never learne well who calleth the truth of that in question which is taught or rather who will not beleeve that which is taught And herein humane wisedome hinders men from faith for it will beleeve no more in religion then is plaine and demonstrative by reason There is nothing true in divinity which is either false in reason or contrary to reason but yet there are many things in Religion which are above reasons reach and therefore are to be beleeved by faith because they cannot be apprehended or comprehended much lesse demonstrated by reason Now I say the naturall wise man will beleeve no more then he can take up by naturall reason although it bee taught and confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word of God And thus humane wisedome hinders us from beleeving all those saving truths which the shallow shell of mans braine is not able to containe or comprehend II. In Schollers who desire to be great and good Schollers there is a certaine curiosity of disputing and propounding doubts and queres now this is commendable in humane learning but not in divine although it bee too frequent with those who are somewhat in humane learning and wisedome And unto such this is a great impediment because worldly or humane wise men despise the simplicity of the Gospel That great learned man yea the Philosopher Aristotle rejected the Pentateuch because Moses did only positively lay downe things and not demonstrate them from the principles of Philosophy Hence then wee may observe a third thing viz. Observ 3 That the Wisedome of the flesh is an enemy to regeneration Rom. 8.6 7. and 1 Cor. 1.26 and Quest 4 3.18 Is all wisedome as an impediment of faith and an enemy to a new birth condemned Answ No for wisedome is manifold First some say that there is a five-fold wisedome namely Naturall Morall Politicall Diabolicall and Spirituall Secondly some say that there is a double Wisedome to wit I. Honest and harmelesse And II. Crafty and fraudulent which as was said before consists in dissimulation and couterfeiting But this cannot be called Wisedome being neither Pharisaicall nor Philosophicall Wisedome Thirdly Wisedome indeed is two-fold viz. I. Spirituall and divine which comes from God above And II. Carnall and humane or Naturall which consists partly in a naturall towardlinesse ripenesse of wit and partly in an artificiall acquisition by study and knowledge How doth this naturall and spirituall wisedome Quest 10 diff r because they seeme indeed both to bee good They differ in the very foundations Answ For First naturall wisedome is built upon reason and judgement and our owne understanding Secondly spirituall wisedome is founded upon the will and word of God And therefore I. Spirituall wisedome is commanded and commended Deuter. 4.6 Acts 6.3 and 1 Corinth 2.6 and 12.18 and Ephes 1 8.17 And II. Worldly wisedome is sometimâ—s permitted and sometimes praised Solomon was wise naturally and Ioseph politickely and both commendably 1 King 2.6 Here observe that this naturall or worldly wisedome is twofold to wit lawfull and unlawfull and these two differ not Ré or Naturà indeed or in the very essenee and nature of them but onely Ratione in subjection unto the will of God And therefore if First it be subject to the will of God as a handmaid thereunto it is good c 2 Cor. 10.5 But Secondly if it will not be subject to the will and word of God then it is evill And therefore humane wisedome is a let unto faith and a hinderer of regeneration because it is very difficultly subjected to the will and word of the Lord For I. It is not subject to the Law of God neither indeed can be Rom. 8.7 And II. It contemnes and despises Religion and that either First because it is but foolishnesse 1 Cor. 1.18 21. and 2.14 Or Secondly because it is an abject thing or a thing below him and too base for him to stoâ—pe unto because hee is wiser then the simple Gospell § 6. And revealed them Sect. 6 We may observe here that our Saviour doth not say thou hast preached them Observ but thou hast revealed them as Galath 1.12 and 2.2 To teach us that it is the Lord who reveales himselfe fully to his Children How doth it appeare that the Lord himselfe Quest 1 onely reveales himselfe fully to the righteous It appeares plainely thus viz. First from the texts of Scripture Answ 1 Cor. 2.10 and 2 Corinth 4 6. Ephes 1.17 Secondly because the knowledge of God is life everlasting Iohn 17.3 And therefore wee cannot acquire it of our selues or by our owne strength Thirdly because the word preached penetrates onely the Eares and it is the Holy Spirit who workes upon the heart Heb. 4.12 and makes the word profitable 1 Cor. 3.7 Fourthly the word is equally and alike preached both to the good and bad both to the wicked and righteous and the difference is onely within in the Spirit because without that the word is but a dead Letter And therefore it is not man but God who doth reveale spirituall and supernall wisedome and knowledge unto us yea Fiftly the Spirit is plainely called a Seeds-man or Sower Math. 13. And therefore it is evident that all grace and divine knowledge comes from the Lord. Quest 2 How many sorts or kinds of Revelations are there Answ There are three sorts viz. First Delusive or deceitfull and these come from Sathan 2 Corinth 11.13 and therefore we must not beleeve every Spirit nor every Revelation but try them 1 Ioh. 4.1 and 2 Thessal 2.11 Secondly miraculous and extraordinary Now these I. Were usuall under the Law to the Prophets and Secrs And II. For a while were retained or continued to the Apostles for the planting of Churches as we see from 2 Cor. 12.4 c. Ephes 3.3 But III. Ordinarily they are abolished and out of date Heb. 1.1 Thirdly Ordinary and these belong unto the Children and sonnes of God and may be called the Revelation of the Gospell Now this Ordinary revelation is the operation of the holy Spirit in the heart revealing unto the heart the certainty assurance of Christ First offered in the Gospell Quest 3 How many things are there observable in this Revelation Answ Three to wit First the workeman which is the blessed Spirit and promised Comforter Iohn 14. and 1 Corinth 2.10 and Ephes 3.5 And Secondly the meanes whereby he works which is the word 1 Peter 1.5.13 And Thirdly the Revelation it selfe and that is a particular worke whereby our
comfort of their lives and the Answ 4 better enabling of them to beare the crosses and disasters of this life What is here required of us Quest 6 We must prepare our selves for this reckoning and cast up our owne accounts Answ examining what we have done that so we may prevent the judgement of God What must we examine or coÌ„pute Quest 7 First in generall we must examine our selves Answ 1 and our workes Secondly more particularly two things are to Answ 2 be examined and carefully cast up to wit I. Our actions sins especially those sins which are observed and marked and which shall be most severely punished at the day of judgmeÌ„t as for example First diffidence and distrust of God 1. Diffidentia as Esa 30.8 we usually place our hope and trust upon the world Iob. 31.24 And if we be in penury have no peace at all within our selves fides est quod vides we believe no more then we see and therefore when our riches faile our faith fades 2 Contemptus verbi Secondly a contempt of the word and Law of God Esa 5.24 3 Superbiâ— Thirdly pride Esa 47.7 either against God or man 4. Odium Fourthly hatred of our brethren and the wayes of God 5. Provocatiâ— fratrum Fifthly provocation of our Brethren 1 Peter 4.3 And that I. Sometimes unto duels and slaughters And II. Sometimes unto the prophanation of the Lords day And III. Sometimes unto adultery and fornication IV. Sometimes unto drunkennesse Abak 2.15 6. Verba â—tiosa Sixthly idle words for even these are observed and threatned Matth. 12.36 Now there are three sorts of these to wit I. Some are contrary to holinesse as swearing blasphemy and scoffing at holy things II. Some are contrary to righteousnesse as lying brawling and the like Revelat. 21.8 and 22.15 III. Some are contrary to sobriety as filthy and lascivious words or songs Ephes 5.4 Now because the Lord sees and markes and threatnes to punish all these we must examine which and how many of them have beene in us or committed by us that so we may labour seriously to repent what is by-past and to amend for the time to come We must take heed that we doe not distrust either the providence promise or love of God we must be principally carefull not to despise the will and word of God we must beware of pride hatred and wicked words in our selves and of provoking others unto wickednesse because all these shall be punished when the Lord comes to reckon with us Benedictionesaliae Spirituales II. We must examine and carefully cast up the blessings and mercies given unto us by God whether Spirituall or corporall or Externall First there are Spirituall graces given unto us by God which we must give account unto him of as 1. Verbum I. The word and the preaching thereof Iohn 12.48 Hebr. 2.3 And herein two things are to be examined viz. First how we love it and whether we prepone or postpone other things before it Secondly how doe we apply the word doe we make it a Rule a Ballance a Touch-stone applying it to our words workes and thoughts In a word doe we direct our lives thereby These things we had need examine because they will be inquired and searched into when the Lord comes to take account of us 2. Spiritus II. The holy Spirit is another spiritual grace given unto us for as the Lord gives the word unto our yeares so he gives also the Spirit unto our hearts and as the word without cals so the Spirit within moves us and therefore we must examine First whether we strive against these good motions labouring to extinguish them or whether we embrace nourish and labour to kindle these sparkes into a flame And Secondly whether doe we acknowledge in these good cogitations compunctions and motions the finger of God and his gracious call or whether do we thinke them idle thoughts and so as needlesse or unnecessary let them suddainly fade and dye Thirdly whether do we follow obey the counsell direction of the Spirit or whether do we disobey and despise it For we must give account of these at the comming of our Master and therefore in the meane time we ought to examine our selves in them III. The communion of the Saints is another spirituall grace given unto us by God that is 3. Communio sanctorum as the Lord gives us the call of his word and the motions of his spirit so he also gives us the examples and exhortations of the godly and as this is a great blessing so no small account must we give of it at the last And therefore we should examine these three things viz. First whether we love and like the society of wicked or righteous men most Secondly whether we like and approve of the good examples of the godly or whether we despise and deride them Thirdly whether we follow the good examples of good men or praise them onely but imitate them not at all For for these we must give account of unto God at the last Secondly Corporaleâ— there are corporall endowments given unto us by God which we must be accountable unto God for as for example I. Wisedome 1 PrudeÌ„tio which is a gift comming from heaven and excels all temporall things Now herein we must examine First whether we bend our wit unto oppressions wrong injury strife contention and the like Or Secondly whether we employ it in gathering together the thicke clay of this world Or Thirdly whether we bury it in pleasure as the unprofitable servant did his Talent in a napkin Or Fourthly whether we use our wisedome unto the glory of God or the advancement of Religion or the good of our brethren or the increase of our owne grace and goodnesse II. 2. Ingeniâ— Wit is another corporall blessing given unto us and therefore we must examine whether we use our quicknesse and wit with Bezaleel and Aholiab unto the service of the Church or with many to the composing of chaffie and lewd poemes and idle unprofitable Bookes III. 3. ConstaÌ„tia Magnanimites Constancy and Magnanimity may well be called a corporall blessing and is given by God it being a rare morall vertue if it be not rash but prudent And therefore those who are indued herewith must examine Whether First they convert this their constancie unto revenge Or whether Secondly they convert it unto the protection of the Gospell or the good of Religion IV. Courtesie 4. Comitaâ— morum and affability is a singular corporall blessing given unto many by God who must examine if First they use it not to adulation and flattery like Court-holy-water Secondly if they use it to the winning and reclaiming of their brother from his wicked wayes V. 5. Memoriâ— Memory is another Corporall blessing given by God unto many who must use it to the bettering of their inward man That
Faith and willing to be baptized must then be admitted unto the Sacrament of Baptisme and baptized in the name of the Father and of the Sonne and of the holy Ghost Marke 16.16 Acts 10.47 But these two Answers are to be understood of those who are of yeares of discretion and not of Infants Who ought to bee or may bee Baptized Quest 6 Those who are baptized are either Answ I. Men of ripe yeares or yeares of discretion Now these Adulti doe either First not professe the Faith of Christ or are without the Church of Christ and these are not to be baptized Or Secondly doe professe the Religion of Christ and desire to be baptized and these as was said before are to be admitted Or II. Infants now these are either Answ 3 First the Children of Iewes Turkes and Heathens who are without the Church and these are not to be baptized Or Secondly they are the Children of those who are wiihin the Church and these are to be baptized Quest 8 Whether is the Sacrament of Baptisme necessary or not Answ 1 First it is necessary because it is commanded in this verse and Marke 16.16 For as we must pray if we would be blessed because God hath commanâ—ed it Matth. 7.7 and as we must eate if we would live because according to Gods owne ordinance that is the meanes to preserve life so we must be baptized because God hath ordained that by that doore we should enter into the Arke the Church Answ 2 Secondly but Baptisme is not absolutely necessary unto salvation as appeares thus I. God did precisely command that Circumcision to which Baptisme answers now should be on the eighth day before which time without doubt many dyed and yet it were absurd peremtorily to set downe that they were damned II. Jf Circumcision had beene absolutely necessarily unto salvation then Moses and Aaron would not have omitted it for 40 yeares in the Desart III. This Doctrine of the absolute necessity of Baptisme was unknowne to the ancient Fathers and primitive Church who therefore did oftentimes forbeare baptisme although we approve not of this their fact till a little before death Hence Constantine the great was not baptized untill a little before his death and Valentinian by reason of his delay was not at all baptized whom notwithstanding Ambrose pronounceth to be in heaven And Bernard in his 37. 77. Epistle affirmeth that not every privation or want of Baptisme but only the contempt and palpable neglect of it is damnable IV. The Papists themselves confesse that the Baptisme of the Spirit Baptismas flaminis and Martyrdome Baptismas sanguinis are sufficient without the Baptisme of water that is where or when it cannot be had unto salvation V. CHRIST himselfe saved the Thiefe upon the Crosse without Baptisme Luke 23.43 And therefore it is not so absolutely necessary that without it none can be saved Quest 9 What doe we promise in Baptisme Answ 1 First we promise to renounce sinne Rom. 6.6 and 1 Cor. 6.19 and Acts 3.26 and 1 Peter 4.6 Answ 2 Secondly to serve the Lord in newnesse of life all the dayes we live on the Earth Rom. 6.4 and 7.6 and 2 Corinth 5.17 Galath 6.15 Ephes 4.22.23 and 4.1 and 1 Peter 2.9 and 1 John 2.6 Sect. 5 § 5. In the name of the Father c. In this forme wherein the Apostles must baptize those who are instructed our Saviour by nominating of the Father Sonne and holy Ghost doth plainly insinuate and teach unto his Apostles the profound mistery of the Trinity and Unity For these three names Father Sonne and holy Ghost doe expresse the Trinity of divine persons and this phrase In nomine non in nominibus in the name in the singular number and not in the names in the plurall doth evidently shew the Unity in Trinity or that these three ever blessed persons have but one essence and nature Pet. Galat. Lib. 2. Cap. 12. page 63. medio § 6. And of the Sonne Sect. 6 From these words we may draw this plaine Argument against the Arrians Argum. who deny the Deity of CHRIST He in whose name we are baptized is truly and essentially God But we are baptized as well in the name of the Sonne as of the Father and holy Spirit in this verse Therefore the Sonne is aswell God in nature and essence as the Father and holy Spirit are and consequently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same nature and substance with the Father § 7. And of the holy Ghost Sect. 7 Deuterius an Arrian Bishop being at Bizantium as he was about to baptize one Barbas after his blasphemous manner saying J baptize thee in the name of the Father through the Sonne and in the holy Ghost which forme of words is contrary to the prescript rule of Christ who in this place commanded his Apostles to baptize all Nations In the name of the Father the Sonne and the holy Ghost the water suddenly vanished so that he could not then be baptized Wherefore Barbas all amazed fled to a Church of purer Religion and there was entertained into the Church by baptisme Socrates in his Ecclesiasticall History Lib. 7. Cap. 17. reporteth the like History of a Jew who had beene oftentimes baptized and came to â—aulus a Novation Bishop to receive the Sacrament againe but the water vanished and his villany being detected he was banished the Church Because I have spoken divers things in divers places before of the Father and the Sonne here therefore thus briefly passe them over speaking something more largely of the holy Spirit because hitherto I have treated of that divine person more sparingly How many things are requisite to be knowne Quest 1 concerning the holy Ghost Two namely Answ First Nomen his name He is called 1. Spirit Then 2. Holy Secondly his nature wherein two things are observable viz. I. Veritas the truth thereof wherein two things are included to wit First that he is God with God Secondly that he is a distinct person from the Father and the Sonne II. Priprietas the properties thereof namely that First he proceeds from the Father and the Sonne Secondly that he is equall to the Father and the Sonne Thirdly what his operations and workes are What is meant by this word Spirit Quest First this word Spirit is taken either First literally and that two manner of wayes to wit either Answ 1 I. For an invisible corporeall essence as for example First sometimes for the aire and wind Secondly sometimes for the blast or breath of the Lungs Or II. Spirit is taken for an invisible incorporeall essence which is two-fold namely either First created as Sathan specters the reasonable soule of man and the good Angels Secondly uncreated and thus God the Father God the Sonne and God the holy Ghost are called Spirits Secondly figuratively and thus it is taken either I. Spiritually and thus First the power and Deity of Christ is sometimes called Spirit And Secondly sometimes the
1. God can keepe and preserve all his from all danger whensoever hee will But 2. Ordinarily hee will not neither doth manifest his power in the beginning But 3. Let them fall into danger and then he delivers them Hence a quaere will bee made Quest 2 Why doth not the Lord rather preserve his children from danger at all then first suffer them to come into distresse and then helpe them out Answ 1 I answer first this is more for Gods glory he hereby shewing his power that hee can deliver even out of the jawes of the Lyon and take away the prey from betweene his teeth a 2 Tim. 4.17 Answ 2 Secondly this is better for us sharpe salt makes meate eate the more savourly we know not what temporall blessings are untill we want them Quanta voluptate jamdiu carui said Dionysius when he was throughly hungry before hee could have any thing to eate no meat tasts so well as that which is eaten with hunger sauce and hence it is that the Lord permits his children to fall into affliction that their joy may be the more compleat when they are delivered §. 1. VERRS 6. Vers 6 And thou Bethlehem in the land of Iuda art not the least among the Princes of Iuda for out of thee shall come a Governour that shall rule my people Israel This verse is cited out of the old Testament Sect. 1 where the place here alleadged is read thus in shew contrary to this verse Micah 5. Chapter Reconcil vers 2. But thou Bethlehem Ephratah though thou be litle among the thousands of Iudah yet out of thee shall hee come forth unto me that is to be Shepheard in Israel It will here be demanded Quest how the places may be reconciled I answer first here seemes indeed I confesse Answ 1 to be some apparent changes in the citing of this Prophesie as Micah 5.2 1. Though thou bee little 2. Amōg the thousands of Judah 3. That shall bee shepheard in Israel Mat. 2.6 1. Thou art not the least 2. Among the Princes of Iudah 3. That shall rule my people Israel Secondly the particle of the Prophet is adversative Answ 2 as in the Psalme I am small b Psa 129.141 and despised yet doe I not forget thy law i. e. Although I am small and despised c. So againe Many are my persecutors and enemies yet doe I not decline from thy testimonies c Psa 119.157 i. e. although my enemies be many yet c. So else where the blind man sayth This is a marvellous thing that ye know not from whence hee is and yet hee hath opened mine eies d Ioh. 9.30 i. e. Although he hath opened my eyes yet c. So here the sense is Although thou bee little oh Bethlehem in regard of the Princes of Iudah yet notwithstanding out of thee shall come a Governour that shall rule my people Israel Thirdly what Saint Matthew saith the Answ 3 Prophet Micah insinuates that is Out of thee shall come one who shall not be the least Fourthly Micahs words may bee read thus Answ 4 by an interrogation Art thou the least of the rulers thou art not as Iob saith Wilt thou draw the Whale with a booke That is thou canst not e Iob. 40.30 Fiftly Saint Matthew hath respect unto the Answ 5 end of the Prophesie or unto the dignity that the City Bethlehem should have after the nativity of Christ therein f Bezas Sixtly the Evangelist doth not change the Answ 6 Prophesie but the Pharisees they render it thus changed unto Herod g Iunii Parall Lastly although not the Pharisees but the Answ 7 Evangelist have changed the Prophesie yet it is no reall change but onely verball because he shewes the true sense in other words viz. thou art the least in regard of thy selfe but in this respect thou art not the least h Calvin s And therefore the phrase is prudently changed in regard of the time when it was altered because now Bethlehem was become a noble and a royal City Christ the Messias being now borne there i Tremel s Mich. 5.2 So that from the premisses the sense of the verse seemes to be this that the City Bethlehem amongst the families of Iuda was the least but now by the birth of Christ there it is become to be a thrice noble City Sect. 2 § 2. And thou Bethlehem Iudah There were two Bethlehems Observ the first in the portion of Zabulon k Iosh 19.15 and this Bethlehem was in Galile l Musc Gualt s Secondly in Judah m Iudg. 19.1 And this is is called Bethlehem Ephrata Gen. 35.19 and 48.7 So named from Ephrata one of Calebs wives n 1 Paral. 2.19 This is the opinion of Tremell s Micah 5.2 as also of Lyranus è Rabbi Solomone that hence it was called Ephrata after which name was added Bethlehem for the abundance of corne that it brought forth after that great barrennesse that was in the dayes of Elimelech o Ruth 1. Thus thinke the forenamed authors But I cannot admit of this for these two causes First because that Caleb who had so many wives dyed before Moses and Caleb the sonne of Iephuneh it was not Numb 14. Iosh 14. Secondly the name Bethlehem was knowne to Moses because it is mentioned in Genesis and therfore it was not brought into the land of promise after his death Quest Answ Why was Christ borne in Bethlehem Answer because the promise of the Messias was made to David Bethlehem was a City of David p 1 Sam. 16.1 and therefore it is called the City of David by the Evangelists q Luk 2 4. and Ioh. 7.47 Vers 7 VERS 7. Then Herod when hee had privily called the Wise men enquired of them diligently what time the starre appeared Quest It may here bee questioned why doth Herod call the Wise men secretly Answ Because he calls them for evill he had a wicked purpose in his malicious heart towards Christ and therefore he calls them secretly asking their counsell but hiding his intent from them Observ Teaching us that it is the nature of wicked men to hid their Counsell that they may the better hurt the religious a Pro. 1.11 Obiect It may bee objected it is lawfull for a man to hide his Counsels Salomon saith Hee that is of a faithfull spirit concealeth the matter b Pro. 11.3 Answ I answer there are divers sorts of hiders or concealers First some hide their Counsels least they themselves should be harmed of others by the revealing of their Counsell this is prudence and good providence both allowable and lawfull for a man to be cautelous warie of revealing his secrets unto others least so he bring himselfe into danger Secondly some hide their counsells and conceale their secrets least their friends should be hurt by the revealing of them this is honesty and that which Salomon speakes of in
things are very observeable First the Baptist doth not undertake to preach the Gospell untill hee bee called although hee were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified and replenished with the Spirit of God from the wombe Teaching us Observ that none must run into the Ministerie before they be called e Ier. 14.14 Secondly when once hee is called hee delayes it not although it were a worke not onely full of labour but also full of danger Teaching us that all things are to bee undertaken when wee have a calling from God willingly and readily although they may seem laborious perillous Exposit § 3. Came Iohn Baptist Iohn signifies Gracious and Baptist one that administers the Sacrament of admission and entrance into the Church of Christ Observ Teaching us that the Gospell is gracious in regard of the Law God under the Law shewing himselfe more terrible and more severe than in the time of the Gospell The Law was given in terrour and thunder f Exo. 19.18 20.18 and the transgression of the Law was most severely punished as may appeare by these examples I. The people of Israel committing fornication with the daughters of Moab there were slaine of them foure and twentie thousand g Numb 25 9. II. For the Calfe they made there died three thousand Hierome reades 30000 of which in his place h Exo. 32.28 And yet notwithstanding this he threatens that hee will yet further visit this their sinne i Verse 34. III. For their murmuring First they were punished with a vehement fire which consumed the utmost part of the Host k Numb 11.1 Secondly with a vehement plague l Verse 33 Thirdly with fierie Serpents Numb 21 6. IV. Corah with all his companie swallowed up Numb 16. and 14000 of the Host beside v. 49 V. Yea all were destroyed and cut off before they came to the promised land that were above 20 yeares of age m Numb 14 29. to wit 601730. six hundred and one thousand seven hundred and thirtie n Numb 26.51.65 Thus severely were the transgressions of the Law punished But the Gospell is a time of grace and the Lord will not regard our former by-past life if now when Christ is offered wee will but leave our sinnes and lay hold upon him § 4. In the wildernesse Sect. 4 It may here be askeds why did Iohn preach in Quest 1 the wildernesse I answer first to teach them that the Church Answ 1 was become a wildernesse and that there was a certaine desolation of piety they being now altogether carelesse of the true worship and service of God Secondly because he taught them that Christ Quest 2 forsaking the Jewes they having rejected him who were often termed a City doth now make choice of the wildernesse the Gentiles to plant his Church in Thirdly because hee would shew thereby Answ 3 that none can bee made partakers of Christ by sitting in Cityes but by journeying into the wildernesse That is not by pleasure and ease but by labour and industrie hereby Teaching us that Christ and the graces of God are to be sought industriously Observ and cannot bee obtained without labour and paines for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rare excellent and precious things are not easily obtained Some will say here I would refuse no paines Quest 2 nor labour for the procuring of Christ or grace but wherein must I labour I answer First thou must labour in the hearing Answ 1 of the word of God that is labour therein for these things to wit First that thou mayst understand it in thy minde Secondly that thou mayst retaine it in thy memorie Thirdly that thou mayst assent unto it as true and good in thy judgement Fourthly that thou mayst love it and delight therein in thy affections Fiftly that thou mayst practise and obey it with all willing submission in thy life and conversation Answ 2 Secondly thou must labour against sinne that is labour First that thou mayst hate it and that it may bee a burthen unto thee Secondly that thou mayst strive manfully against it fighting even unto bloud in resisting of sinne Hebr. 12.4 Answ 3 Thirdly thou must labour in the molestations of this life that is labour to endure them labour to transcend passe over them labour to overcome them that they may not hinder thee from the pursuite of Christ Answ 4 Fourthly labour in prayer cry mightily unto God with the Saints under the Altar How long Lord how long holy and true dost thou deferre thy comming a Rev. 6.10 yea with the Bride Come Lord Iesus come quickely b Rev. 22.20 Fiftly labour in piety the Kingdome of Heaven Answ 5 suffers violence and the violent take it by force and therefore bee industrious in the exercises of religion carefull and diligent in thy life and conversation striving hereby to enter in at the straight gate because without striving thou canst never enter as followes Chapter 7. verse 13 24. Verse 2 §. 1. VERS 2. Saying repent for the Kingdom Sect. 1 of Heaven is at hand Quest 1 Repent It may here bee doubted whether inward repentance or some outward penance be by Saint Iohn here understood I answer certainely that inward repentance is here signified as may appeare by these reasons Answ First Iohn is said to preach the baptisme of repentance for the remission of sinnes c Luk. 3.3 that which he preached the people practised but we read not of any outward penall workes they did but onely of contrition and confession for their sins d Matth. 3.6 Secondly Baptisme is in the name of Christ penance is a worke of man whereby satisfaction is made unto God as they teach how then can it be the baptisme of penance for Christ to satisfie man to satisfie are two contrary things Thirdly Iohn also saith bring forth fruits of repentances worthy and meet for repentance outward penall acts then are the fruits of repentance and not repentance it selfe § 2. Repent The Papists object this place for Sect. 2 the proofe of the Sacrament of penance and one of them e Greg. Martin more particularly undertakes to prove it by foure Arguments The first Argument is drawne from the circumstances of the place Saint Iohn here exhorteth Object 1 unto repentance which else where is joyned with sackecloath and ashes as this same Evangelist saith If the workes done in thee had been done in Tyre and Sidon they had ere this repented in sackcloth and ashes f Matth. 11.21 so the Ninivites repented in sackcloth and ashes g Iona. 3.5.6 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agite poenittentiam doth signifie some externall penance Answ 1 I answer first here is a false position for I. our Saviour doth not reprove Corazin Bethsaida because they did not some externall penance but because they repented not And he beganne to upbraid the Cityes because they repented not h Matth. 11.20 II. This repentance which our
Saviour exhorts unto this goe thy waies and sinne no more c Ioh. 8 11 yea this is the seale of God by which we may know whether his stampe bee upon us or not d 2 Tim. 2.19 if we depart from iniquitie yea without this forsaking of sin we cannot please God sinne pollutes and therefore the vessell must bee purged from it before God will come unto the heart e 1 Thess 4 4. and therefore unto true repentance these things are required First leave thy deare and beloved sinnes those sinnes that hang so fast on and cleave so fast too f Heb. 12.1 for this is our warfare these are our enemies and therefore resist them even unto blood g Heb. 12.4 Secondly leave all sinnes Many men are content to leave many sinnes but not all some seeme as little as Zoar did unto Lot h Gen. 19.18 some are as precious and deare as Herodias was unto Herod i Mark 6. but if wee desire truely to repent and surely to receive pardon wee must forsake all both small and great publike and private externall and internall letting the time suffice us which is already past to have beene spent in sin k 1 Pet. 4.3 while it is said to day turne from whatsoever is evill never to turne unto it any more because this is our first promise and vow unto God Secondly we must solemnely vow and promise newnesse of life unto the Lord that henceforth wee will serve him in new obedience and an active life all the dayes that we have to live wee must bequeath and devote our selves wholy unto the Lord as new creatures l 2 Cor. 5 17. and that for these three causes First because nothing else can assure us of eternall mercies neither circumcision nor uncircumcision nor any thing else availing unto salvatition but a new creature m Gal. 6.15 Rom. 6.4.19.22 Secondly because negative obedience doth not please God nil agere est malè agere not to doe good is to doe evill if the husbandman sowe not good seede tares will come up though he sowe them not Thirdly because these two are alwaies coupled by the blessed Spirit to shew that they should never bee separated in us David that Kingly Prophet exhorteth us to eschew evill to doe good n Psal 34.14 The Prophet Esai of Kingly race adviseth us to cease to doe evill and to learne to doe well o Esa 1.18.19 So Saint Paul intreateth that we would not be conformed to this world but transformed by the renewing of our mind p Rom. 12.2 and afterwards abhorre that which is evill and cleave to that which is good q Rom. 12.9 and againe r Rom. 13.13 we must walke honestly not dishonestly we must put off the old man and put on the new ſ Ephes 4.22.23 Col. 3 9 10. Observ Thus to forsake sin and to obey God are alwaies united by the spirit of God to teach us that although they are two distinct things as are heate and light in the fire yet they cannot truely and really bee separated one from the other any more then these which are the inseparable properties of the fire Heere it may bee demanded Wherein doth Quest 12 this our new obedience consist I answer in these three things First Answ in the workes of sanctity towards God by purging the inward man from prophanesse and all love of sin by clensing the outward man from all prophanation of the name worship and day of the Lord by having our inward man filled with holy thoughts desires purposes and meditations and our outward man abounding in the worke of the Lord. Secondly in the workes of equity and uprightnesse towards man as reverence towards superiours love towards inferiours truth justice and love towards equalls mercy towards offenders charity towards the poore and such like Thirdly in the workes of sobriety not giving our selves unto pride or a high conceit of our selves nor unto the contempt of others nor unto prodigality or drunkennesse or gluttony or fornication and uncleanenesse but unto humility moderation temperance sobriety and urbanity towards all as becomes new men in Christ Jesus Thus much for the second part of our Resolution consisting in promises and vowes made unto the Lord. Thirdly our Resolution consists in Implorando in imploring the ayde and assistance of God against sinne This is not an essentiall part of repentance although it be a necessary part in regard of the weaknesse of our nature we not being able either to leave sinne or abstaine from sinne or overcome sinne by our owne strength and therefore our repentance is to be corroborated by invocating the divine helpe of God hence it is that wee are commanded to pray continually a Eccles 6.18 and alwayes b 1 Thess 5.17 to watch in prayer c 1 Pet. 4.7 and to be fervent in prayer d Rom. 12.12 ◠lest we enter into temptation e Matth. 6.12 Prayer unto God being our onely Delphian sword wherewith we defend our selves against all temptations And thus much for the second generall part of Repentance that is Resolution Thirdly the last part of Repentance is Execution when a man labours faithfully to performe Quest 13 what hee hath promised and resolved Hence a question wil be asked What is a man to performed for the finishing perfecting of repentance Answ I answer foure things first our repentance must be true secondly it must be timely thirdly it must be constant fourthly it must be crescent Quest 14 First our repentance must be true not false It may here be asked when is our repentance true Answ I answer then onely when a man beginnes seriously to obey God both with a negative and an affirmative obedience that is carefully to performe whatsoever God requires of us to doe and to shun and avoid whatsoever he forbids us as appeares thus first this is the beginning and and of all f Eccles 12 13. Secondly this is that which makes us truely happy so saith our Saviour if ye obey my words happy are ye g Iohn 13.17 and his Apostle that man which is a door of the law shall bee blessed in his deed h Jam. 1.25 Thirdly the end of all both legall and evangelicall precepts is that wee might glorifie the Lord which is done by obedience as wee see by our Saviours command Let your light so shine before men that they seeing your good workes may glorifie your heavenly Father i Matth. 5.16 Fourthly we are called unto obedience and the worke of the Lord to be labourers and not idle in the Lords-Vineyeard k Matth. 20.1.2 Fiftly without this serious and sincere obedience all other things are nothing that is neither 1. the compunction of the heart without the obedience of the heart and life is pleasing unto God for this was in Balthazar His knees smote one against the other and his heart was troubled
Baptisme of the Spirit is necessary because without that we cannot be saved g Ioh. 3.5 but the Baptisme of water is not thus necessary because children may bee saved without it Circumcision was not before the eighth day and yet certainely many dyed before that time all which we must not exclude from heaven and eternall happines Abraham was justified before hee was circumcised h Rom. 4.11 and therefore the lacke of that Sacrament should not have debarred him from perpetuall peace if he had dyed without it Iob as I conceive was not circumcised at all and yet none I hope will deny salvation unto him considering that rare testimony that God gave him that hee was a perfect and upright man one that feared God and eschewed evill not having his fellow upon earth and holding fast his integritie even in the midst of his tryals Sathans assaults i Iob. 1 18. and 2.3 In the primitive Church they Baptized onely twice in the yeare at Easter and Pentecost before which times came about it cannot be denied but many were taken away by death which the Church would never have permitted if they had beene of this beleefe that without Baptisme there had beene no salvation And therefore these things considered our Church doth not hold it of absolute necessity unto eternall life Answ 2 Secondly there is a respective necessity and thus Baptisme is necessary unto salvation because it is the onely ordinary remedy for the purging away of our originall corruption it is the ordinary dore into the Arke and admission into the Church and therefore the neglect of it is lethall and mortall that is to the party that dies without it if of yeares of discretion but if an infant then onely unto the parent as shall bee shewed God willing more largely elsewhere Quest 3 It may here bee yet further asked Whether are the Ceremonies and rites used in Baptisme necessary unto the essence of the Sacrament or not I answer no the people here are Baptized Answ 1 in Jordane and Philip doth baptize the Eunuch in a river k Acts 8.36 which is not according to the manner used now with us Secondly I answer that there are three things Answ 2 in this Sacrament First the action commanded and that is the washing with water which belongs ad esse sacramenti and is so necessary that without it there is no sacrament Secondly the convenient fitting circumstances they belong ad bene esse sacramenti to the decencie of the Sacrament Thirdly there are superstitious rites and these are to be abolished Which are these superstitious rites that are Quest 4 to be abolished I answer Answ some of those rites which are used at this day by the Papists contrary to the institution of Christ and practise of his Apostles It may be doubted here if our ceremonies used Quest 5 in Baptisme bee not superstious also and therefore to be abolished for we have our Font our Surplice and the Crosse used in Baptisme also as well as the Papists I answer first some ceremonies are necessary Answ 1 for ornaments sake as the Surplice and the Font and Saint Paul desires that all things may be done decently and in order Secondly those ceremonies that offend may Answ 2 be taken away but yet by the Magistrate not by a private humour or person as Hezechias did the Serpent when it was abused unto Idolatry c 2 King 18.4 Thirdly no ceremonies used in or by our Answ 3 Church either of the Crosse or Surplice are of the essence of the Sacrament or so thought to be all those things being held by us adiaphorall It may here bee objected why do our Canons Obiect 1 then enjoyne a Font in the Church and the Surplice and Crosse to bee used in Baptisme I answer not for necessity but for uniformity Answ least that our Church should bee rent by breaches and divisions But of this more fully elsewhere How many sorts of Baptismes are there Quest 6 First some a Damasc l. 4. cap. 1. answer that there are eight Answ 1 kinds of baptisme the first is the Deluge the second was the passage of the Israelites over the Red Sea the third was the legall washings commanded unto the Jewes under the law the fourth is the Baptisme of Iohn the fift is the Baptisme of Christ that is that baptisme which Christ daigned to receive from Iohn sixtly the baptisme of repentance or penitentiall teares seventhly the baptisme of blood or martyrdome and the eighth of fire and the spirit Secondly others b Dion Carthus s say there are five sorts of Answ 2 baptisme for Damascens three first they comprehend under one which they call baptismum figurativum typicall baptisme and the baptisme which Iohn gave and Christ received are both one The first then of these five kinds according to Carthâ—sian is figurative baptisme such was the passage of the Israelites over the Red Sea and their corporall washings lotions and purifications in and by water according to the Mosaicall law The second he calls praeparatorium preparatorie baptisme this was saith he the baptisme of Iohn which made way for or ushered in the baptisme of Christ The third is called purgativum purifying baptisme whereby we are regenerated by water and the holy Spirit and purged from all our sinnes The fourth is called supererogativum a supereregatory baptime which is the baptisme of blood and martyrdome the fift is quotidianum a continuall baptisme and that is of teares Answ 3 and godly sorrow for our sinnes Thirdly others c T. Aquin say that there is but onely one baptisme properly so called which is celebrated in water with a certaine and determinate forme of words prescribed by our Saviour unto his Apostles Goe saith he and teach all nations baptising them in the name of the Father of the Sonne and of the Holy Ghost Answ 4 Fourthly because wee have else where to speake of the parts of baptisme largely I resolve this question briefly with the Apostle The like figure whereunto even baptisme doth now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ d 1 Pet. 3.21 In which words are clearely expressed a double baptisme externall and internall a washing with water and with the Spirit of God Dionyfius Carthusian in his second answer to the former question saith Iohns baptisme was but a Preparatorie Baptisme not the same with Christs and because we deny this Bellarmine e Bellar. li. 1. de bapt cap. 20. takes the quarrell in hand and undertakes to prove it thus The baptisme of Iohn had not the Obiect 2 invocation of the Trinity as the baptisme of Christ hath therefore it is not the same Answ 1 Wee answer first that there was the presence and invocation of the Trinity in the baptisme of Iohn as appeares thus Christ came unto Iohn to be baptised God
any formall parts thereof Secondly in this place mention is made of Answ 2 everlasting destruction verse 10. every tree that bringeth not forth good fruit is hewen downe and cast into the fire wherefore if by worthy workes they understand satisfactory workes then wil it follow that fatisfaction may be made not only for temporall but for eternall punishment Answ 3 Thirdly this place proves not their position for Bellarmine sayth wee may satisfie for the temporall punishment of sinne ex propriis of our owne ad aequalitatem to an equalitie ex condigno worthily Now this verse neither proveth equalitie nor condignitie nor a propertie of our own satisfaction which all three are against the Scripture For I. there is no equalitie we c â—ot answer God one of a thousand c Iob 9 3. II. There is no propertie d 1 Cor. 4.7 If thou hast received it why rejoycest thou as though thou hadst not received it III. There is no condignitie e Luk. 17.10 when wee have done all that is commanded we are but unprofitable servants Obiect 2 As the Papists object this verse for satisfaction so wee object against it They say that Purgatory paines may bee redeemed by the good workes of this life wee affirme the contrary from these words Bring forth worthy fruits of repentance by these workes testifying repentance men doe flye from the wrath to come vers 7. and the tree that bringeth not forth these fruits is cast into the fire vers 10. This is the everlasting wrath of God a fire which wee doe not satisfie for but prevent by these fruits so these are workes to be performed by the living they pertaine not unto the dead they prevent everlasting destruction through faith in Christ for the which they themselves confesse our workes doe not satisfie Quest 1 The Papists may here demand of us whether there bee no use of good workes for it seemes by that which hath beene spoken that wee are enemies to good workes and friends to licentiousnesse Answ 1 I answer first that in repentaÌ„ce we are to bring forth outward fruits worthy amendment of life Answ 2 Secondly repentance it selfe is in the heart and therefore must bee testified in all manner of good workes the principall whereof are I. To endevour daily to renounce and leave all sinnes and II. in all things to doe the will of God Answ 3 Thirdly wee are not patrones of licentiousnesse or enemies of good works for we maintaine a threefold profitable and necessarie use of them viz. both in respect of God of Man of our selves First we say good workes are necessarie to bee done in regard of God and that in these respects First that his commandements may be obeyed and that his will may be done for the will of God is that we should be holy that is abstaine from sinne and doe that which is good f 1 Thes 4.3 Secondly that hereby wee may shew our selves to be obedient children to God our Father in doing that which hee bids us in eschewing that which he forbids us g 1 Pet. 1.14 Thirdly that thus wee may shew our selves thankfull unto God for our redemption by Christ hee redeeming us for this end that wee might serve him in righteousnesse and true holinesse h Luk. 1.74.75 Fourthly lest otherwise we grieve the Spirit of God which wee are preadmonished carefully to take heed of i Eph. 4.30 and rather to endevour to walke according to the direction of the same k Gal. 5.22 Fiftly that God by our good workes may bee glorified l Matth. 5.16 Sixtly that wee may bee good followers of God m Ephes 5.1 thus imitating him in holinesse and uprightnesse n 1 Pet. 1.15 Secondly we say good workes are to be done in regard of Men and that in these respects First that our neighbour may bee helped in worldly things o Luk. 6.38 thus the workes of righteousnesse mercie pitty and charitie are to bee performed because our brethren are helped and comforted by them in outward things Secondly that thus by our example of holinesse hee may be won unto godlinesse a 1 Pet. 2.12 Thirdly that we may prevent in our selves the giving of offence b 1 Cor. 10.32 wee must bee carefull not to give offence unto any which is done by a constant course of uprightnesse and holinesse yea by doing good the mouth of the enemy is stopped Thirdly and lastly wee say good workes are necessary in regard of our selves and that in these respects First that hereby wee may shew our selves to be new creatures c 2 Cor 5.17 for with such old things are left and all things are become new Secondly that thus we may walke as the children of light d Ephes 5.8 Thirdly that hereby wee may have some assurance of our faith and of our salvation for holinesse is the way to heaven e 2 Pet. 1.8.10 and faith is shewed by works f Iam. 2.17 18. that is a dead and counterfeit faith is discerned from a true onely by true holinesse and uprightnesse in our lives and conversations Fourthly that thus faith and the gifts of God may bee exercised and continued unto the end g 2 Tim 1.6 wee must labour daily to exercise the grace of God in us that so it may daily grow stronger in us Fiftly that the punishments of sinne both temporall and eternall may be prevented the Lord hath threatned that if we breake his statutes and keepe not his commandements that then hee will visit our sins with the rod and our iniquity with stripes h Psa 89 31.32 and therefore to avoid these heavy punishments it is requisite that wee labour to abound in good workes Sixtly that the reward may bee obtained which GOD freely in mercy hath promised to men for their good workes i Gal. 6.9 let us saith the Apostle not bee weary in well doing for in due season we shall reape if wee faint not good workes having a promise both of this life and of the life to come k 1. Tim. 4.8 It may from this verse be further demanded Quest 2 what worthinesse is this that St. Iohn here perswades unto For the resolving of this question Answ observe that there is a double worthinesse First an exact proportion and adequate worthinesse of a thing when a man is in every respect worthy of that which he doth enjoy Saint Iohn speakes not of this Secondly worthinesse sometimes signifies a certaine conveniency and decency which takes away repugnancy but doth not inferre absolute condignity or worthinesse and thus it is taken in this verse Bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is convenient befitting and beseeming not contradicting or repugning repentance which yee professe as if Saint Iohn would say unto them you seeme to repent and to be sorry for your former sins learne therefore hereafter so to live as becomes those that do truely repent indeed VERS
Jewes by circumcision to the Christians by Baptisme but if Iohns baptisme were not the same with the baptisme of the Christian Churches then Christ was not thereby united unto them The sixt reason is because there is but one Baptisme a Ephes 4.5 and therefore Iohns was the same with the baptisme of Christ The seventh reason is because we are all baptised into one body b 1 Cor. 12.13 and therefore those that were baptised by Iohn were united unto Christ The eight reason is because Iohns baptisme was from heaven c Matth. 21.25 Ioh. 1.33 The ninth reason is because Christ permits Iohn still to baptise after he was baptised and begun to preach d Ioh. 3.23 The tenth reason is because Apollos learned the way of Christ and yet was not rebaptised as the Holy Ghost saith of him he was instructed in the way of the Lord he was fervent in spirit he was diligent in preaching Christ and yet knew onely the Baptisme of Iohn e Act. 18.25 And thus although the Papists say that the baptisme of Iohn did conduce nothing at all either unto repentance or the remission of sinnes being onely a preparation unto another baptisme yet I hope by that which hath beene spoken the contrary will evidently appeare to any indifferent Reader Object 6 They object further for the proofe hereof that those who were baptised unto Iohns baptisme were againe rebaptised f Acts 19 4 5. and therefore Iohns baptisme is not the same with Christs We shall consider God willing more amply of that place when we come unto it in the meane time I answer first that all those that were baptised Answ 1 unto Iohns baptisme were not rebaptised as appeares by Apollos named before Secondly the difference here was in the graces Answ 2 not as yet received but now given not by a new Baptisme but by the imposition of hands onely which the Papists themselves call Confirmation It may be hence farther demanded is there Quest 2 no difference at all betweene the Baptisme of Iohn and Christ I answer first some state this difference betwixt Answ 1 them that Iohns baptised unto Christ who was shortly to be revealed we now the Ministers of Christ baptise unto Christ already revealed Secondly some state this difference that Answ 2 Iohn baptised onely in the name of the Messias not of the Trinity but this is uncertaine Thirdly the true difference is twofold first Answ 3 betweene the Persons the Messias and the Minister Iohn was but Christs forerunner Christ was the true Messias and therefore they differed in their person as do the Master and the servant Secondly betweene the Sacrament externall and internall and this is the principall thing that Iohn meanes in this verse when he saith I baptize with water but Christ with the Holy Ghost that is I am not the author of this Sacrament but onely a servant appointed to celebrate it My part is to administer water and the outward ordinance but it is Christ onely that gives grace For the full understanding whereof observe that the scope of the Baptist in this place I baptise with water is twofold First generall Secondly particular First Iohns generall scope hereby was to remove the admiration of the people from himselfe unto Christ Observ Teaching us that in the undertaking and administration of the Sacraments wee must looke unto Christ and that for these two causes First because hee that in the Sacraments lookes no further then man doth much derogate from the dignity of the Sacrament Secondly because he that lookes not unto Christ in the Sacrament is unworthy of that blessing which is expected and desired in the administration of the Sacrament Secondly Iohns particular scope hereby was this to shew that his Baptisme had no efficacie nor power in it from him at all but onely from Christ § 2. Whose shooes I am not worthy to beare Here Sect. 2 is an excellent paterne of true humility in the Baptist who although hee were the greatest of the sons of men m Matth 11.11 yet he thinks himself unworthy not as the Prouerbe is to carrie his books after him but to carry his shooes or to untie them Teaching us that humility becomes the chiefest of the Saints and the best of Gods children Observa we must preferre one before another a Rom. 12 10. we must not minde high things but condescend to men of low estate b Rom. 12 16. we must be lowly and meeke c Eph 4.2 in humility of minde esteeming others better then our selves d Phil. 2.3 Why should we thus labour to be humble Quest 1 I answer first because thus we shall shew our Answ 1 selves not to be of the world or to bee contrary unto the world the ordinary custome and practise of the world is for great ones to Lord it over the poore but it shall not be so among you saith our Saviour e Matth. 20 26. the Pharisees being proud loved to be called Rabbi but saith Christ unto his Apostles be not ye called Rabbi for ye are brethren f Matth. 23.7.8 Answ 2 Secondly because thus we shall shew our selves to be truely spirituall sanctified by the Spirit of grace Saint Paul when he was a Pharisee was most strict g Acts 22.3 and in his life unblameable h Phil. 3.6 8. c. but when he was a Christian an Apostle of Christ yea a Saint upon earth then he thought himself the greatest of sinners Answ 3 Thirdly because thus we shal shew our selves to bee imitators of the best David was humble his heart was not haughty nor his eyes lofty but his soule was as a weaned child i Psa 131.1.2 The Blessed Virgin was lowly therefore God regarded her k Luk. 2.48 52. yea Christ himselfe was humble taking upon him the forme of a servant l Phil. 2.7 and meek commanding us to imitate him therein m Matth. 11.29 Answ 4 Fourthly because there is nothing in us that we can justly be proud of and therefore we should not be exalted or puft up by any vertues or graces but remember alwayes these three things First that whatsoever good is in us is not of us or from our selves but from Christ from whom comes both the will and the deed n Phil. 2.13 Secondly that the good that is in us is not according to the measure of that depth of obedience which we owe unto God but comes farre short of what we ought to pay and performe unto the Lord and therefore we should not be proud of any thing we doe but rather confesse that wee are but unprofitable servants o Luke 17.10 Thirdly we must remember that all our honey is mingled with gall our wine with water our silver with drosse our good with evill our obedience mixed with many infirmities because in many things as S. Iames saith we all sin And therefore our blacke feete
which see not God so many carnall eyes see the Scriptures which see not Christ f Gualt s Answ 2 Secondly the heavens were opened Tropologicè to shew 1. that heaven is opened unto us by the Baptisme of the Spirit or 2. that heaven is opened unto all those that are spirituall for for this cause are all graces given unto us that wee may be made partakers of the kingdome of heaven What graces are given unto us by the Spirit Quest 3 for the obtaining of heaven I answer First the grace of light knowledge Answ 1 and illumination by which we are enabled to understand those things that concerne the glory of God and our owne salvation g 1 Cor. 2.14.15 Answ 2 Secondly the grace of faith whereby we confidently beleeve heaven to bee our lot and inheritance Answ 3 Thirdly the grace of piety and holinesse whereby we are reclaimed from sinne called unto heaven and commanded no longer to have commerce or fellowship with the world and therefore let us labour that we may be made spirituall and that wee may bee Baptized with the Holy Ghost that so wee may partake of this light of understanding this hope of heaven and this purity of life Sect. 2 § 2. And the Spirit of God descended like a Dove Obiect The Rhemists h s Act. 17. â—ect 5. and Bellarmine produce this place to prove that it is lawfull to paint the Blessed Trinity viz. God the Father like an old man with the world in his hand Christ as hee walked upon the earth the Holy Ghost in likenesse of a Dove Arguing thus To paint the Trinity or any one of them as they appeared visibly is no more inconvenient then it was undecent for them so to appeare Wee answer First this doth flatly controle Answ 1 and contradict the word of God which simply forbiddeth any similitude to bee made of things in heaven or in earth to worship God by in the second commandement Secondly God expressly declareth that hee would not appeare in any visible shape when he Answ 2 gave the law least the people should abuse that shape to make an Jmage of God after it a Deut. 4.15 Thirdly the argument followeth not for Answ 3 God saw it was convenient sometimes by visible signes to appeare unto men and yet seeth it to be inconvenient for pictures to bee made to resemble him by for else hee would never have forbidden it Fourthly though the argument be admitted Answ 4 yet seeing now that all such visible apparitions of the Trinitie are ceased all such visible pictures likewise should be out of use Fiftly if when such apparitions were seene Answ 5 yet no such images were tolerated how much lesse are they lawfull now all such visions being long agoe determined b Willet Synops f. 457. Why did the Holy Ghost descend I answer First for the dignitie of the person Quest 1 baptized Christ was God and therefore God Answ 1 the Holy Ghost comes to witnesse his baptisme Secondly to shew the nature of Christs Kingdome Answ 2 that it was not earthly and therefore hee was not annointed with oile but heavenly and spirituall therefore he was annointed by the Holy Ghost Thirdly to shew the nature of Christs office Answ 3 or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and powerfull operation and working of Christ in the hearts of men Teaching us Observ that whosoever are Christs are made partakers of the Spirit of God c Ioh. 3.5 and 7.37.39 and 1 Thess 4.8 Hence the Spirit is called 1 Arrha an earnest d 2 Cor. 5.5 2 a seale Ephes 1.13 and 4.30 3 an holy action 1 Iohn 2.20.27 And therefore whatsoever wee be in other things if we be Christs we are happie and blessed if we be poore yet God will love us if we be simple God will teach us if we be infants God will increase us unto maturity and ripenes and in the meane time ordaine praise unto himselfe out of the mouthes of babes and sucklings if we have beene sinners he will passe by our former sinnes e Act. 17.30 and give his Spirit unto us if wee belong unto Christ Whether did the Holy Ghost here make use Quest 2 of a naturall Dove or onely as the Angels were wont to appeare did shew himselfe in the shape of a Dove I answer First the phrase seemes to imply Answ 1 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Dove and so also Mar. 1.10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape like a Dove upon him saith Saint Luke f Luk. 3.22 Secondly Calvin warily and wisely dares conclude Answ 2 nothing and doth advise us not to sift it too narrowly and therefore I leave it Quest 3 Why doth the Holy Ghost descend in the shape of a Dove Answ 1 I answer for three causes First for the fulfilling of the Type Secondly for the expressing of the nature of Christ Thirdly for our imitation First the Holy Ghost descended upon Christ in the shape of a Dove for the fulfilling of the type because the Dove was the messenger of peace in times past unto Noah g Gen 8.11 and Plutarch and Coelius Rhod. affirmes that it was also to Observ 2 Deucalion the Holy Ghost hereby teaching us that Christ came that he might reconcile us unto God according to the testimony of the Apostle wee have peace towards God through Iesus Christ our Lord h Rom. 5.1 and againe when we were enemies we were reconciled unto God by the death of his Sonne i Rom. 5.10 and 2 Cor. 5.19.20 What necessity was there of this Doves comming Quest 4 I answer the necessity appeares thus Answ First the world was now overwhelmed with sinne as formerly with a deluge of water Secondly Christ comes to cure this deluge to dry up this water and to take away our sins whence he is called the Lambe of God which taketh away the sinnes of the world k Iohn 1. Thirdly and therefore most fitly comes this dove at this time that as Noahs Dove came with an olive branch l Gen 8.11 as a token of peace so the holy Spirit in the likenesse of a Dove is a signe of that peace and reconciliation which is wrought by Christ betweene our God and us All are not reconciled unto God by Christ Quest 5 and therefore what must we doe to be assured of our Particular peace and atonement with our Father whom we have offended I answer meditate seriously and frequently upon these things Answ first remember that we are all sinners lost in Adam m Rom. 5.12 and that in many things we all sin daily and he is a lyer who saith otherwise n 1 Ioh. 1.8 Secondly remember that by sinne wee are guilty of death death having passed upon all for sinne o Rom. 5.12 Thirdly meditate what death wee are liable unto it is not the effusion of our blood not a depriving of us of sense not such a sorrow
as wee can understand or conceive of not such a torment of the mind as we know or have felt not a torture which shall have an end but torments which are perpetuall from which we shal never have ease torments which are eternall from which we shall neve have end Torments that are intollerable which shall never be endured with any patience and yet must be endured with excessive paine torments that are so unspeakeable that the heart is not able to conceive nor the tongue to expresse them Fourthly remember there is no way meanes or remedy to avoide this death but onely by Christ he being our onely Mediator and our alone Saviour Acts 4.12 Fiftly remember this Mediator and Blessed Peace-maker hath beene long offerd unto us long despised by us call to minde how often our eares have heard what it is that God requires of us if we desire to be made partakers of Christ how we have altogether neglected to obey it Sixtly remember it may bee for any thing thou knowest to the contrary that thy glasse is runne thy thread drawne out thy life at his period and therefore vel nunc aut nunquam thou must either lay hold upon Christ now or never Sevently remember that although the date of thy life be longer yet thou knowest not whether ever the Lord will call upon thee or offer Christ unto thee any more it may bee his next message will be to send souldiers to kill thee for thy contempt a Matth. 22.7 Consider thou hast sinned and God hath admonished thee thou hast heard his admonitions and yet not taken warning by them hee doth still hold forth his white flag offering peace unto thee in by Christ thou yet neglects it And therefore doe no longer presume but feare laying hold upon Christ and accepting the conditions of peace least that the day of salvation become unto thee the day of vengeance Thus much for the first generall cause why the Holy Ghost descended in the liknesse of a Dove Secondly the Holy Ghost descended in the shape of a Dove for the expressing of the nature Answ 2 of Christ and the meekenesse of our Mediator who although unto his enemies he be a Lyon b Apoc. 5.5 ruling them with an iron scepter c Psal 2.9 yet to his children he is mild and meeke not calling them servants but friends but of this copiously afterwards Matth. 11.29 Thirdly this the Holy Spirit did for our imitation teaching us that our lives should bee Observ 3 Dove-like The nature of Doves and wherein they are to be imitated followes Matth. 10.16 I will here therefore briefely resolve two short questions Why must we be like Doves I answer First because humilitie and godly Quest 6 simplicity are most pleasing and acceptable sacrifices Answ 1 unto God as we may see typified in the Dove and in the manifold use of it in the old law Abraham must offer a Dove Gen. 15.9 and the people of Israel must offer Doves for a burnt offering Levit. 1.14 and for a trespasse offering Leviticus 5.7 and 12.8 and for purging from leprosie Levit. 14.22 a menstruis Levit 15.14 and to purge him that had touched the dead Numb 6.10 Secondly because the Church of Christ is resembled Answ 2 unto a Dove reade these places Cant. 1.14 and 2.14 and 4.1 and 5.3 Wherein must we be like Doves Quest 7 I answer our manners Answ or our lives must bee like theirs writers here observe many things Gualter saith the Dove is a most innocent creature free from fraud wanting gall and entirely loving his mate Others d Gloss s Cant. 1.14 say the Dove hath no bill to hurt no talents to teare and buildes in the holes of the rocke seeing others wander doth reduce and bring them home remaines alwaies neare to the rivers in stead of singing sets forth a mournefull note flyes in flockes and feedes upon no uncleane or impure foode Others say e Hier. s the Dove is the messenger of peace the type of simplicitie pure by nature fruitfull in young ones unmindfull of injuries naturally fearfull and seldome secure or safe but when she is in the hole of the Rocke These properties of the Dove the Reader may easily apply unto himselfe but if any desire my assistance for the true illustration of them I referre him to chapter 10. vers 16. Vers 17 VERS 17. And loe a voyce from heaven saying This is my beloved Sonne in whom I am well pleased § 1. This is my beloved Sonne God hath Sect. 1 many beloved sonnes how therfore doth Christ Quest 1 differ from the rest and how is hee Gods Sonne I answer First wee are the Sonnes of God Answ 1 by grace in and by Christ but hee is the onely Sonne of God by nature by himselfe Answ 2 Secondly Christ is the Sonne of God according to His Deitie alwayes for there can be no moment of time imagined when Christ was not thus the Sonne of God he being in this regard coequall with the Father and coeternall f Symb. Athanas His humane nature and that either By Predestination and thus Christ was the Sonne of God from the beginning of the world read for the proofe hereof 2. Tim. 1.9 Titus 1.1.2 and 1. Pet. 1.20 Or Now in time both because now The mysterie is revealed Rom. 16.25 Eph. 3.9 Coloss 1.26 He is given unto the world Ps 2.7 Act. 13.33 The sense then of these words is This is the man whom I have begotten that hee might bee the Sonne which was of old time promised or this man now by Iohn baptized is the promised Sonne of God which is given for sinners that they by him might bee adopted into the fellowship of the Sonnes of God g Gal. 4.4 5. Eph. 1.5 1 Ioh. 5.20 Quest 2 How are we by this onely begotten Sonne of God made Gods children Answ 1 I answer First by faith according to Saint Paul Yee are all the children of God by faith in Christ Iesus Gal. 3.26 Answ 2 Secondly by a spirituall life For as many as are led by the Spirit of God they are the sonnes of God and by that spirit are inabled to cry Abba Father Rom. 8.14.15 These two are the principall wayes whereby we are made the children of God but under these more are included viz. these which follow Answ 3 Thirdly by going out from our sinnes and wholly leaving them Answ 4 Fourthly by sinceritie puritie and integritie of life and conversation according to the Apostles advice unto the Philippians Bee blamelesse and harmlesse as the sonnes of God without rebuke h Phil. 2.15 Answ 5 Fiftly By love charitie thus sayth our Saviour Love your Neighbour yea your Enemy that yee may bee the children of your Father which is in heaven i Matth. 5.43.45 Sect. 2 § 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I am well pleased Quest What signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 1 First 〈◊〉 〈◊〉 〈◊〉
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
5.14 as if hee would say this long and heavie disease hath been inflicted upon thee for thy former sinnes and therefore take heed of sinning hereafter Thus the Apostle tells the Corinthians that for their unreverent and unworthy receiving of the holy communion many were sicke and weake among them and many slept that is many were sicke and many dead e 1 Cor. 11.31 Secondly sometimes sicknesse is inflicted upon us to curbe and keepe us backe from sinne thus David was afflicted f Psa 119 67.71 Thirdly sometimes to stop the mouthes of others thus Davids childe was stricken with sicknesse and death g 2 Sam. 12.14 Fourthly sometimes to teach others by their example that are thus afflicted thus the Lord daily layes sicknesse upon some for the instruction of others and thus the Galileans were wounded h Luk. 13.3.5 Fiftly sometimes to glorifie God and that either By the miracle which is wrought thus God was glorified by the blind man i Ioh. 9.3 By our patience and thus Iob was afflicted with boyles and sores And hence they are called Trials wherefore we must apply all our sicknesses and griefes of body to the comfort and advantage of the soule learning therein I. to encrease in patience II. to repent us of our sinnes and III. to grow up in faith and confidence in God in and through the onely Physitian of the Soule Jesus Christ Fourthly Lunaticos those that were lunaticke Answ 4 some question there is about the meaning of this word First some a Aretius sup say that Lunatici signifie Epilepticâ—s either those that were sick of the falling sicknesse or the Epilepsie a disease which deprives one of the use of minde and sense together for a time it is called by the Physitians Morbus sacer and Comitialis and Herculeus Secondly I rather thinke that Lunatici here signifies Maniacos those that are madde brain-sicke and deprived of common sense and are called lunaticke for divers causes according to the opinion of divers First some think because this disease is caused by the influence of the Moone b A retius sup Secondly others thinke because those only which are born directly at the change of the Moone are afflicted with this disease Thirdly others thinke they are so called because this disease is bred in the braine by the Aspect of the Moone with other Planets Fourthly because this evill doth encrease and decrease according to the encrease and decrease of the Moone and in this sense it is a symbol of sinne for our hearts are dunghils or noysome channels and the more they are stirred the more they smell the more our affections are excited and provoked unto sinne the more madde wee grow therein And therefore none must thinke that they are free from this lunacie of sinne because they are not excited but if they be prone unto sinne when they are provoked or occasion is offered certainly they are not in their right wits or mindes or not rightly disposed in their soules and therefore had need labour by Christ to be healed of this phrenzie Fiftly Damoniacos those that are possessed of Answ 5 Divels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit which first Plato and the Philosophers used for God Secondly or for the good and evill Genius Or thirdly for an evill Spirit and thus the holy Scripture alwayes useth it Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a damone teneor I am captivated or taken by the Divell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obsessus besieged or beset round about with the Divell Thus by nature wee are assaulted daily by one Divell or other which is in us there is a Divell of pride of anger and of envie and of luxurie and of drunkennesse and of calumnie and of covetousnesse and of treachery and of blasphemy and of prophanenesse by which we are daily tempted and therefore we must repaire to the Physitian of our soules for preservation from this internall foe Answ 6 Sixtly Paralyticos the Palsie this is an ordinarie disease in the Soule when the Nerves are bound and there is no power of moving and therefore power and abilitie is to bee begged at Gods hands Thus much for the second generall answer why our Saviour is sayd here to cure onely great maladies Answ 3 Thirdly others say this was done Propter Medicum for the Physitians sake these sicknesses that were more incurable unto others hee cures but those that ordinary Physitians could helpe he omits Answ 4 Fourthly Christ cured all sorts of sicknesses but these great diseases are onely named to shew us that nothing is incurable unto God or that Christ cures and heales all our evils and infirmities both corporall and spirituall This is the difference betweene Christ and the best of Christians they by the power of Christ can doe some things but not others as for example the Apostles can restore the lame to their legges c Acts 3.16 but they cannot cast out Divels alwayes d Mat. 17.16 Paul could recover some sicke persons by sending his handkerchiefe unto them e Act. 19.12 but hee cannot restore unto health Epaphroditus that was so deare unto him f Phil. 2.27 Peters shadow could heale some and his word destroy Ananias and his wife but hee could not deliver or free himselfe from prison Acts 12 nor from the hands of Nero g Eusebius But Christ can doe all things whatsoever he will whensoever he will and therefore in all our sicknesse and distresse and danger let us have recourse onely to Christ unto whom no cure is hard Quest 5 Is there any at least amongst Christians that seeke helpe in their sicknesse at the hands of any other Answ Some seeke helpe from Hell Some from Earth Some from Heaven First some forsake seeking unto Christ and travell unto Hell to be cured by the Divell Thus Ahazia sendeth to Baalzebub the god rather the Idoll or Divell of Ekron 2 King 1.2.3 that by him he might bee cured of his hurt and thus many repaire to witches and wizards in their sicknesse as we shewed before Secondly some neglecting Christ seeke helpe from the Earth these are they who repaire unto the Physitians and trust in their skill True it is hee is to be honoured and used and sought unto as a lawfull remedie as we may see in these places Ecclesiasticus 10.11 and 18.10 and 38.1 and Genes 50.2 and Ezech. 47.12 and Apoc 22.2 But we must neither trust in the Physitians helpe nor despaire of health though wee should bee deprived of it for this is blamed in these Scriptures 2 Chron. 16.12 and Ierem. 46.11 and Mark 5.26 Thirdly some neglecting the helpe of this heavenly Physitian Christ make choice of others in Heaven to wit the Saints These are the Papists who in their distresse flye unto the glorified spirits for health helpe and succour and they approve and prove the efficacy of this practise by many miracles as true
they were more obedient ut essent corpore viciniores quia animo praeceptis appropinquabant a Aug. de S. D. in Monte. Observ that they might be nearer to his person in body as they were nearer to his precepts in mind Teaching us that the more obedient any man is unto God the nearer Christ will draw him unto himselfe and hence come those phrases If ye obey me ye shall bee my friends and my brethren Mark 3.34 Ioh. 14.6 They came unto him If any man desire to be Quest 2 made partaker of Christ hee must as the Apostles doe here come unto Christ But it may be asked how must we come First not negligently or remissely we must Answ 1 not seeke Christ in our beds nor come slowly unto him Answ 2 Secondly we must not come unto him with a bare externall profession onely Matthew 7.21 Answ 3 Thirdly but wee must come with a longing and hungry affection after him If any man thirst saith Christ then let him come unto me b Ioh. 7.37 Wee must be so sensible of the want of Christ that wee desire nothing in comparison of him And therefore let us not come unto Christ with idle desires or sluggish endeavours vult non vult piger but with longing desires and labourous endeavours untill wee have found him whom our soule loves and are made partakers of him Object We can do nothing of our selves we can neither fervently desire Christ nor faithfully labour to approach and draw neare unto him and therefore in vaine is this exhortation Answ Certainly without the Divine assistance of the Spirit of God we can doe nothing that good is but when God gives posse velle good desires and ability and power to effect that which is good then we must endeavour to perfect and finish it we must not sit still and cry God helpe us but use those means which the Lord commands and endeavour to performe what hee prescribes and conanti aderit Deus he will certainely blesse those our endeavours and assist us by his grace to worke out thorowly the worke of our salvation c Phil. 2.12.13 What is required on our part for the obtaining Quest 3 and enjoying of Christ First thou must take up thy crosse patiently undergoing whatsoever the Lord laies upon thee to beare Answ 1 Secondly thou must deny thy selfe Mat. 16.24 Answ 2 that is thy owne workes thy owne merits thy owne desires yea thy owne affections thou must put off the old man with his old garments and put on Christ by faith and new obedience not making provision for the flesh to fulfill the lusts thereof but labouring to fulfill and obey the will of God d Rom. 13 13.14 casting away from us though never so deare unto us whatsoever may hinder us from approaching neare unto Christ blind Bartimeus threw away his cloake because it was an impediment unto him when Christ called him he Traveller and Souldier cast away whatsoever may hinder them in their journey or warefare and thus must we if wâ—â—esire with the disciples here to come unto Christ we must cast off those sinnes that hang so fast on and cleave so fast too and runne cheerfully unto Christ e Heb. 12.1 VERS 2. And he opened his mouth Vers 24 and taught them saying § 1. And he opened his mouth Why doth the Sect. 1 Evangelist use this periphrasis or circumlocution or needlesse phrase Quest can any speake without opening of his mouth First it is an Hebraisme he opened his mouth that is exorsus loqui Calvin s hee begunne to Answ 1 speake thus Saint Peter when hee had heard why and upon what occasion Cornelius sent for him opened his mouth and said f Act. 10. â— 34. that is begun to preach unto them True it is the Jewes did not alwayes use this phrase of opening the mouth when they meant to expresse the beginning of a speach but onely when they were to speake of some serious and weighty things thus the Psalmist I will open my mouth in a parable I will utter darke sayings of old g Psal 78.2 And thus Salomon Open thy mouth for the dumbe yea open thy mouth and judge righteously That is bee carefull to speake and plead the poore mans cause which is oppressed h Pro. 31.8.9 Thus Gualter sup thinkes that the Hebrewes onely used this phrase in such cases of moment but Beza thinkes it is not universally true Secondly this phrase is here used to shew the originall of the Prophesies and predictions of the Answ 2 Prophets that it was Christ who opened their mouthes as if he would say Christ now opened his owne mouth who of old opened the mouths of the Prophets Thus August S. Dom. in monte Thirdly or this phrase may here bee used to shew that Christ taught some and sometimes Answ 3 without the opening of his mouth and that either by internall revelations or inspirations or visions or by his workes and externall miracles thus Chrysost sup Fourthly or this phrase doth shew that Christ Answ 4 was wont to keepe his mouth shut and to open it but when there was need as David saith The mouth of the righteous speaketh wisedome and his tongue talketh of judgement i Psal 37.30 And Solomon the mouth of a righteous man is a well of life yea the mouth of the just bringeth forth wisedome k Pro. 10.11.31 Teaching us hereby two things to wit First that we ought to set a watch over our mouthes and keep Obser 3 our tongues as with a bridle Secondly that we ought liberally and freely to open our mouthes to preach the Gospell of Christ and the word of God VERS 3. Blessed are the poore in Spirit Vers 3 for theirs is the kingdome of heaven Blessed There are three parts of this Sermon Sect. 1 preached by our Saviour upon the Mount the first whereof is the Preparation layd downe in the two first verses of this Chapter the second is the Sermon it selfe beginning at this verse and continuing unto the Chapter 7. vers 28. The third is the Conclusion in that 28. vers This Sermon doth either Prepare the Apostles and that By comforting them Chap. 5. vers 11.12 By counselling and advising of them chap 5. vers 13. Teach the Prophets what is to be Known to wit two things First true happinesse wherein First generally he recites 8 severall beatitudes Secondly particularly he applies the 8th to his Apostles vers 11. Secondly the exposition of the Law wherein First he speaks of the Interpreters thereof the Ministers vers 13. c. Secondly of the interpretation thereof vers 17. c. Done viz. holinesse of life where he removes the Remoraes and that both in The sixt chapter wherein he names Hypocrisie vers 1. c. Care of this world chap. 6. vers 19. c. The seventh chapter wherein hee takes away many and sundry impediments vers 1. c. Blessed The Fathers l
oppression c. All which temptations the poore man is lesse frequently assaulted withall Fourthly in the enjoying of riches the rich man is tempted unto Contentions and Suites and Pride and Intemperancy and Pleasure and Unchastity and that because hee is rich and his money will supply him in all these and procure him whatsoever his wicked heart may long and lust after but the poore man to whom this fewell is wanting must needs be more cold and lesse forward unto any of these then the rich man is And therefore in these regards we may safely say blessed are the poore § 3. The poore in spirit What is meant here Sect. 3 by Spirit Quest. 1 First some understand the Spirit of God and Answ 1 give this sense Blessed are the poore in spirit that is blessed are they who are poore for the Holy Ghost or who are made or become poore in will for the Holy Spirit h Hierom. ss Hence Bellarmine collects the vow of poverty but yet doth not so understand this word spirit Answ 2 Secondly some understand the humane spirit and this is the truth It is hence doubted whether by the humane spirit be meant the will or the cogitations This will the more clearly appeare by the exposition Quest 2 position and interpretation of this word Poore Answ Poverty in Scripture is threefold viz. either Affliction thus David saith I am desolate and poore that is afflicted i Psal 25.16 Want and this is threefold either in Act but not affection which is poverty by necessity Affectiō but not in act which is poverty by wil not poverty indeed Both Affection and Act k Bellar. de Monac lib. 2. c. 20. Humility Hence there are three expositions of the word some First expounding it of Affliction Secondly some of want and poverty Thirdly and some of humility First some by poore understand the afflicted thus Calvine s expounds the word but Bellarmine altogether rejects this because this verse then would bee one and the same either with vers 4. or 11. that is if by poore were meant afflicted men then it is the same with those that mourne vers 4. or those that are persecuted vers 11. Secondly some understand this word de egestate want or poverty in temporall possessions and this exposition onely delights the Cardinall Bellarmine who yet takes it neither for poverty in act onely or in affection onely but in both adding over and above these two things viz. First Affection is twofold Of Truth this is naturall affection and is without any heart of zeale l è Bern. Serm. de festo omn. Sanct. Of Charity this is a spirituall affection for the love of Christ and this he meanes here Secondly hence he collects that poverty is not onely to bee brooked and borne but also to be vowed this collection was gathered with the left hand for many things please God ipso imponente when hee layes them upon us which please him not te assumente when men undertake them of themselves without either his imposition or injunction It is pleasing unto God when men are patient and contented in their poverty the Lord laying it upon them to exercise and try them thereby but it displeaseth the Lord when men impose poverty or misery upon themselves the Lord not requiring it at their hands but blessiing them in temporall things Obiect 1 But Bellarmine gives us a triple reason that we may take our choice for the confirming of his deduction First because our Saviour meanes onely such in this place blessed are the poore in spirit that is such as willingly make themselves poore Answ 1 It is evident that Christ speaketh not of outward poverty but of the humility of the minde First because it is so expressed Blessed are the poore in spirit Secondly the Prophet David in the same sense saith I am poore m Psa 25.16 yet was hee a King and abounded in riches Thirdly our Saviour our saith The poore receive the Gospell n Mat. 11.5 yet were they not all poore in substance that received Christ as wee may see in Nicodemus Ioseph of Arimathaea and Zacheus But if this reason please not the Cardinall hath provided us a second and that is Because poore here is opposed to rich Luke Obiect 2 6.24 To this wee answer First although Christ Answ 1 saith Woe unto the rich yet he meaneth not all rich men but such as trusted in their riches for such onely are excluded the Kingdome of Heaven o Mark 10 24. Secondly although it be true that Christ opposeth Answ 2 poore and rich men yet the vow of poverty doth necessarily follow from hence for there is a deepe difference beweene these two to endure poverty and to vow poverty But Bellarmine gives us a third reason which is this Our Saviour Christ was poore both in action Obiect 3 and affection practising himselfe what hee taught unto others and therefore both poverty in action and affection is here meant To this wee reply First that Christ was not Answ 1 poore that is no begger and this their owne Cajetane affirmes giving these two true reasons to prove it To wit First because he bought necessary things Secondly because he gave unto the poore Iohn 13. Secondly it is untrue that Christ did professe Answ 2 voluntary poverty for we never read that ever he vowed poverty yea their owne extravagant hath decreed that it is an heresie so to affirme Christ having both money and a bagge for the almes of the poore Ioann 22. Tit. 14. cap. 5. And hence the more discreet and ingenious Papists overslip this place Stapleton in his antidot mentions it not Canisius that rakes up all the places and proofes he can for devoted poverty doth yet not cite this verse Alphonsus de castro in this head of poverty Haeres 3. doth plainely deny this to bee the meaning of this place and gives this reason for it because then it would follow that onely poore men should come into the Kingdome of Heaven which was the heresie of those that called themselves Apostolici Ib. Haeres 1. Thirdly some understand this place de humilitate of humility Blessed are the poore in spirit that is blessed are the humble now if it bee meant of humility not of poverty then necessarily the Spirit doth signifie the cogitation not the will and this exposition Bellarmine cannot deny because it is Chrysostomes and Augustines but hee preferres his owne exposition of vowed poverty before this Non de paupertate quia non per se laudabilis p Chrys de variis loc By poore in spirit is not meant poore in substance that not being a thing praise-worthy in it selfe but contriti corde the broken and humble in heart Chrysost s et op imperf qui non magna sapit de se Id. Ibid. sed factus ut puer Ib. Who hath no high thoughts or conceites of himselfe but is lowly in his owne eyes as a young child
griefes whatsoever as for example First if thou bee in any temporall danger then here is thy comfort that all things shall worke together for the best unto thee x Rom. 8.28 Secondly if thou bee derided for the profession of religion the holy Comforter will afford internall consolation unto thee Thirdly dost thou mourne for the sinnes of others and art in feare for them then here is thy comfort viz. 1. If they be righteous men who have sinned and for whose sinnes thou art troubled thou must remember they stand or fall to their own Master y Rom. 14.4 2. If they bee wicked men for whose sinnes thou mournest and whose persons thou art afraid of in regard of their sinnes yet thou maist be comforted through hope What hope can we have in bewailing the sins Quest 7 of the world and of wicked men Chrysost imperf First it may be that by thy prayers tears counsell Answ 1 advice some may be converted although the Apostle feares the worst and heares bad enough of those unto whom he writes yet hee hopes the best Heb. 6.9 Secondly the audaciousnesse and boldnesse of Answ 2 the wicked in sinning shall not be perpetuall for Christ will come to judge the world and therefore hence wee may have some comfort in our mourning for the sinnes of the wicked Thirdly God will glorifie himselfe either by Answ 3 converting them from sinne or by confounding them for sinne Wherefore in regard of Gods glory wee are not utterly deprived of comfort in our sorrow for their sinnes Answ 4 Fourthly at least when wee see apparantly that they belong not unto God we then mourne no more that is if we see them die in their sins as they lived in their iniquities then wee are to cease our mourning for them and therefore in bewailing the sinnes of the world wee have this hope that either our mourning shall be turned into mirth by their amending or shal be brought to end by their death Fourthly if thou grievest for thy owne sinnes committed against thy God thou maist hearken what the Lord saith and hee will speake peace unto thee he will tell thee he desires not the death of a sinner but rather that he should turne from his sinnes and live He will tell thee that the sacrifices of God are a broken and contrite heart and such a sacrifice he will not despise z Psa 51.17 Yea thy Christ will tell thee that if thou feele thy sinnes to be a burthen unto thee that hee will ease thy shoulders of that load if thou wilt but come unto him a Mat. 11.28 Thus the Lord hath particular comforts for all the griefes of his children or whatsoever their causes of mourning be And thus we have seene the first consolation which wee have from this Blessed Comforter and that is temporall Secondly the Holy Spirit gives unto all holy mourners spirituall solace and that two wayes first by mitigating their affliction by inward comfort hence they can rejoyce in tribulation b Rom. 5.3 yea hence they can cheerfully endure death c Rom. 8.36 as we see in Paul Acts 20. and in the other Saints Heb. 11.35 c. And in the Apostles who rejoyce that God is pleased to thinke them worthy to suffer for Christs sake d Acts 5.41 Secondly by giving unto them internall peace of conscience both with themselves and with their God e Phil. 4.7 insomuch as they become thereby more then conquerers in their greatest afflictions and tryals f Rom. 8.31.37 and 2 Cor. 1.4 Thirdly this Paracletus will give unto these mourners in Zion eternall consolation in the new Jerusalem which is above where and when Death shall be swallowed up in victory and all teares wiped from off their faces g Esa 25.8 and Apoc. 7.17 Revel 21.4 And their temporal mourning changed into eternal mirth as Abraham saith to Dives of Lazarus he in his life time received paines therefore now hee is comforted h Luk. 16.25 and hence it is called everlastâ—ng consolation i 2 Thess 2.16 yea joy and comfort which the heart of a mortall man is not able to conceive off k 1 Cor. 2.9.10 Quest 8 How many degrees are there of this Eternall Consolation Answ Two to wit First from death when the spirit returnes unto God that gave it and the soule is caried by the Angels into heaven to enjoy the joyes of that celestiall paradise with Christ for ever and ever The second is from the resurrection when the body beeing united into the soule both are made partakers of that eternall blisse when we can see God with these same eyes l Iob. 19.26 having put on immortality as a garment and our corruptible bodies being made incorruptible And therefore from the consideration hereof we may see how blessed a thing it is to mourne and to want comfort for a while here on earth and how wide they shoot that thinke those happy that laugh and rejoyce here on earth Extrema gaudij luctus occupat the end of temporall joy is eternall sorrow as wee see in Dives thou in thy life time receivedst pleasure saith Abraham therefore now thou art tormented m Luk. 16 25. We see worldlings rejoyce and expose themselves wholly to profuse laughter and mirth according to that of the Prophet The harpe and the violl the tabret and pipe and wine are in their feasts n Esa 5.12 with joy and gladnesse slaying Oxen killing sheep eating flesh and drinking wine o Esa 22.13 in bowles chaunting to the sound of the violl inventing instruments of musicke and anointing themselves with the chiefe ointments p Amos 6 5.6 But all this jollity doth not argue felicity the lives of worldlings being meerely tragicall that is merry in the beginning but the Catastrophe death and misery Balthazar feasts but by and by trembles and within few houres is slaine Dan. 5.5 And many more like him spend their daies in good things and in a moment goe downe into the pit q Iob. 21.13 And therefore let us remember how vaine all the joyes of this world are and not place our felicity in them or thinke our selves happy because we enjoy them but rath r thinke blessed are they that mourne What comforts may we be supported withall Quest. 9 in the time of our sorrow What consolations may wee propound unto our selves in our distresse that we may the more patiently beare and undergoe it Ruminate in the day of mourning and time of griefe of these five things Remember first Answ that affliction is common with thee unto all the faithfull and therefore thou mayest the better beare it r Heb. 12.8 Secondly remember affliction may bee grievous to the body but it is joyous to the soule our Saviour sayth Feare not him nor that which can kill the body but feare him and that which can cast body and soule into hell fire And therefore we should not
us and given the earnest of the Spirit in our hearts d 2 Cor. 1.21.22 Secondly our religion and obedience is not Answ 2 living except it bee grounded in the heart and proceeds from thence A good man saith our Saviour out of the good treasure of the heart bringeth forth good things e Math. 12 35. And on the contrary from an evill heart proceed no good things And therefore it is necessary that first the heart should be purified Answ 3 Thirdly we regard nothing that our servants or children or acquaintance doe for us if wee know that it bee done unwillingly and comes not from the heart and therefore how can wee hope that the Lord will accept of any thing wee doe if it be but a labour of the lip and not of the heart Fourthly it is requisite that our purity and religion should be rooted in the heart because otherwaies wee doe not honour God but rather dishonour him Hee is a Spirit and therefore must be worshipped in spirit and in truth f Iohn 4.24 and not onely with outward worship God is not like man who sees onely the outward appearance but he sees the heart g â— Sam. 16.7 and Act. 15.8 and he will make manifest the counsels of the heart h 1 Cor. 4.5 According to that confession of David I know O Lord thou provest and triest the heart i 1 Chro. 29.7 and inward man and approvest of none whose heart is not upright And hence it is that the Apostle doth so highly commend the obedience of the Romans and blesse God for it because it proceeded from the heart God be thanked saith hee that ye have obeyed from the heart that forme of doctrine which was delivered unto you k Rom. 6 1â— Who doe obey God but not with the heart First those who under a shew of obedience Quest 3 doe palliate and cloake Superstition who seeme Answ 1 religious in their lives but are superstitious in their hearts who love Popery in their soules but yet professe our religion outwardly either for gain or for avoiding of the penall statutes or for the favour of others Let these consider Cui bono what good it will doe them thus to professe religion For they cannot deceive God who sees their hearts as well as their outward man l Gal. 6 7â— and if their conscience tell them that they professe with their mouthes what they approve not with their hearts God who is greater then their conscience must needes much more accuse them m 1 Iohn 3.20 What a folly is it for men to goe about to deceive men when as the Judge and accuser and witnesse that is God Sathan and their owne consciences see and know what they do Let these consider what the reward of Hypocrites is the approbation of men and the rejection of God Secondly those who under the cloake of obedience Answ 2 palliate Atheisme and prophane mindes who pretend zeale obedience but their hearts runne after sinne and yet oftentimes take no notice of their hypocrisie but think they are very good and doe very well But these may easily know what they are if they doe but examine themselves by these three signes First some avoid sinne for feare of temporall punishment they take heede of adultery and theft not of lying swearing or drunkennesse because these are not so strictly looked unto not so severely punished as those are Certainely these are neither pure in heart nor life who doe abstaine but onely from some outward sinnes Secondly some avoid publique sinnes but not private and sticke not to commit adultery if it may be done secretly or to injure their brother if they may doe it closely or supplant their neighbour if they can doe it and not bee perceived or dissemble if it may bee done fairely Certainely these I are not pure in heart because that is polluted with close impiety II. this obedience of theirs is but that eye service which God cannot endure n Ephe. 6.5 Col. 3 2â— yea III. these are but â—ooles who hide their sins from man lay them open before God who might judge them at the last day according to their workes 2 Cor. 5.10 Thirdly some abstaine from sinne but it is with murmuring and much unwillingnesse now these are not pure in heart neither doth this blessednesse belong unto them Answ 3 Thirdly there are another sort who obey not God with the heart and those are Hypocrites who draw more unto God with their lips but their hearts are farre from him p Esa 29.13 and 58.2 These may bee knowne by these two markes First if they straine a gâ—â—â— and swallow a Camell if they stumble at a straw and leape over a blocke if they tithe mint anice and neglect greater things if they make more conscience of that which is of lesse moment then certainely they are no better then outward formalists which God cares not for Secondly if they be faire without and blacke within if the superficies bee gold and the substance copper if they have Iacobs voice but Esaus hands if the Cup bee plate but the draught poyson if the face be beautifull and the heart adulterous if they bee painted sepulchers faire without but within rottenesse if they bee like the apples of Sodome pleasant to the eye but within ashes if they have a forme of godlinesse but in their hearts have denyed the power thereof q 2 Tim. 3.5 certainely they are but Hypocrites whose hearts are not pure nor themselves blessed Fourthly those obey not with the heart Answ 4 whose hearts are insensible or who obey without zeale but of this elsewhere And therefore if we desire to bee happie and blessed wee must labour I. that our hearts and inward man may be purged from all love of sinne or desire after it II. that our lives may bee replenished with good workes And III. that they may be performed with love zeale willingnesse and cherefulnesse Sect. 4 § 4. For they shall see God Is not God invisible is it not said none can see him and live Exod. â—â— 20 and none hath seene him at any time John 1.18 Doth not the Apostle testifie that hee dwells in the light which no man can approach unto whom no man hath seene nor can see 1 Tim. 6.16 and 1 Iohn 4.12 And therefore how shall the pure in heart see God Not in this life but in the life to come Answ not on earth but in heaven not with a corporall eye but a spirituall What great matter is it to see God what wonder Quest 2 is it that he shal be seene of the pure in heart in heaven seeing that he hath often been seene on earth Abraham saw him often Gen. 12.1 Chap. 15. Chap. 17. Chap. 18. and 22.14 Iacob saw him Gen. 32.30 Moses saw him Exod. 33. The Prophet Esaias saw him chapter 6.1 and the Prophet Ezekiel Ezech. 1.29 Stephen saw him also Acts
reward in an unproper sense more plainly there is a perpetuall relation betweene Father and Sonne betweene Husband and Wife betweene Master and Servant betweene Hilles and Valleyes Because he cannot be a Father without a Sonne or a Husband who hath no Wife and so of the rest But there is not a perpetuall relation betweene Mercedem Meritum or Wages and Merit As appeares thus When Leah brought forth Issacbar shee said God hath given me my wages because I have given my maiden unto my husband x Gen. 30 18. Now in this thing Leah did performe no good worke neither did it for Gods sake neither did well in doing of it and therefore there could bee no merit in it neither in any respect can the giving of her maiden unto her husband be called a merit or can it bee said that thereby shee did merit or deserve any thing at Gods hands And therefore there is no perpetuall relation betweene Wages and Merit or that wheresoever wee read of reward there we must needs understand it to be given as of due debt y Chamier tom 3. f. 465. Great is your reward in heaven Our Saviour doth not promise a reward in earth but in heaven Observ Teaching us that the true retribution of affliction is in the life to come Quest Why is the recompense and reward of affliction after this life Answ 1 First because the promised reward spoken of in this verse is to be given unto all but temporall deliverance and freedome is not given unto all Answ 2 Secondly because the reward here promised ought farre to exceed all our sufferings and afflictions which temporall blessings often doe not but eternall glory doth alwaies I reckon that the sufferings of this present time are not worthy to bee compared to that glory which shall bee revealed in u◠z Rom. 8.18 Answ 3 Thirdly this reward of our afflictions must bee extended to the soule as well as to the body and therefore must not be a temporall but an eternall reward It may be objected our afflictions losses and Obiect 3 crosses are promised to be rewarded a hundred-fold in this life and therefore the reward is temporall in earth not eternall in heaven First a temporall reward is not promised and Answ 1 hence wee see it sometimes to some granted and sometimes from some with-held Secondly the hundred fold reward promised Answ 2 in this life may bee understood of peace of conscience which farre exceeds all worldly wealth Thirdly the true and adequate reward of the Answ 3 soule is eternity And in our afflictions we must not thinke that God will give us riches or honour or freedome or reputation or joy and health or the like for in all these things wee must say thy will bee done But wee must remember First that we suffer for Christs sake Secondly that the Patriarches Prophets and Apostles were copartners with us in our sufferings Thirdly that our sufferings shall be rewarded in heaven Fourthly that this heavenly reward which wee shall bee made partakers off is an exceeding reward yea also eternall For these things considered wee shall thinke nothing hard or heavy to bee borne but even the yoake of the crosse light and easie Art thou injured the time will come when thou shalt bee avenged art thou slandered and thy reputation not vindicated the time will come when thy innocency shall appeare and shine as the Sunne art thou killed for Christs sake there is a time when thou shalt rise againe and live for ever with Christ in eternall glory and therefore blessed are they who are persecuted reviled slandered and afflicted for Christs sake for great is their reward in heaven Vers 13 VERRS 13. Yee are the salt of the earth but if the salt have lost his savour wherewith shall it bee salted it is thenceforth good for nothing but to be cast out and to be troden under foot of men Sect. 1 § 1. Ye are the salt of the earth Quest 1 Whether is this meant of their persons or of their office Answ Of their office or function ye are the salt of the earth that is it is your office and worke to salt and season the earth Trahit ad personas quod est doctrinae Calvin s Christ applyes that to their persons which belongs unto their doctrine Non tam ad personas quam ad munus Gualt s This doth not so much belong unto their persons as unto their office Obser or apostolicall function to wit the Ministery of the word Teaching us that it is the part of the Ministers of the word to season the hearts of the faithfull Quest 2 Could not Christ have seasoned the hearts of his children himselfe and if he could why did he do it by men Answ Christ could have seasoned and sanctified the hearts of his children by himselfe but yet would doe it by men for these two causes First that he might have an evident and perspicuous Church and discipline upon earth or a representation of his presence amongst men Secondly that hereby his power and strength might be glorified in our weakenesse and infirmity Quest 3 Who is it that doth truely salt and season the heart with grace Answ 1 First really this seasoning comes from God and his Blessed Spirit who is the principall authour of all good in us Answ 2 Secondly the principall Instrument of our seasoning is the sacred Scriptures Answ 3 Thirdly the Ministers are only secondary instruments of this seasoning And that First by Preaching unto men the word of God And Secondly by sealing them by the Sacraments of Christ which two workes if they be truely performed doe truely confirme unto us the salt of the Holy Ghost Sect. 2 § 2. Yee are the salt of the earth If the salt Quest 1 have lost his savour it is good for nothing c. How many sorts of unsavoury Ministers are there Answ 1 First blind watch-men who have no knowledge and therefore are not able to give light unto those who sit in darkenesse nor eies unto the blind neither can instruct those who are ignorant Secondly hereticall teachers such as teach Answ 2 false and damnable doctrine such as doe not season but poyson and destroy the soule such are the Romish teachers Priests Jesuits and Seminaries who mingle the word of God with their owne inventions and humane traditions Thirdly such as preach true doctrine but yet Answ 3 misapply the same sowing pillowes under the elbowes of the wicked preaching peace unto them when they should rather awaken them unto repentance by discovering unto them their sinnes and by denouncing the judgements of God against them for their sinnes Fourthly they who though they teach the Answ 4 truth and generally apply it well doe yet lead ungodly and scandalous lives for an offensive and unsavoury conversation in the teacher doth hinder the seasoning vertue of the word of his Ministery in the hearts of the people his doctrine not being able to build up
so fast as his life and conversation pulleth downe most men not regarding so much what is said by Ministers as what is done by them and therefore our Saviour here earnestly perswades his Apostles and under them all Ministers to take heed that they be not found unsavoury salt Why must Ministers bee thus carefull to be in Quest 2 their lives and doctrine seasoning salt First because if they be unsavoury salt they Answ 1 will bee a meanes to draw many into euerlasting perdition Secondly because although otherwise they Answ 2 be endowed with great and eminent gifts yet if they be unsavoury salt they are altogether unprofitable in the Church of Christ Thirdly because if they bee not savoury salt Answ 3 they shall bee had in contempt for that is signified by this phrase of treading under foot Fourthly if they be not seasoning salt they shall Answ 4 bee cast into utter darkenesse where their torments shall bee greater and more exquisite then the torments of other wicked men And therfore great should the Ministers care be that his owne soule may bee seasoned with knowledge and grace that his doctrine may be sound and his life sincere that so both by doctrine and example they may be instruments to season the hearts and direct the lives of others VERS 14. Yee are the light of the world Vers 14 a City that is set on an hill cannot be hid § 1. Yee are the light of the world The occasion Sect. 1 of these words was this I. Some altogether neglect the word preached II. Some hate he preaching of the word Whence it comes to passe that Ministers are partly weary with preaching because they see they doe but cast pearls before swine and plow the sand Our Saviour in his infinite wisedome observing and knowing this doth excite and stirre up Ministers unto industry and diligence in their office by a double parable First of salt vers 13. Secondly of light vers 14 15 16. Whether doe these two parables signifie one Quest 1 and the same thing or divers Both the Parables have the same scope Answ but yet a threefold difference may bee observed in them viz. First salt doth preserve meat from being any worse then it is whē it is salted but if it be tainted before it be salted then the salt doth not reduce it to his first estate or make it as good as it was But light doth reduce us from that darkenesse and ignorance wherein we were a Chrysost imperf s Secondly salt hath reference to a good conversation light unto sound Doctrine b Ib. Id. or as Aretius thinkes contrarily salt signifies sound and wholesome doctrine and light a holy and unblameable life Thirdly Ministers are salt unto believers light unto the ignorant Conversatio sine luce non adducit ad veritatem scientia sine pietate non praeservat in sanctitate c Id. Ib. A conversation without the light of doctrine cannot bring us unto truth knowledge without holinesse cannot preserve us in piety And therefore it is necessary for Ministers to be both Salt and Light Quest 2 Why must we be first salt then light or why doth our Saviour observe this order Answ 1 First because it is a Ministers part first to keep those which he hath then to gaine those which as yet he hath not and therefore first he useth salt for the preservation from corruption of those who doe beleeve◠and then light for the enlightning of others who sit in darkenesse and in the shadow of death Answ 2 Secondly because it is first requisit to live well then to preach well Nam conversatio ducit ad scientiam contrarium vix Multi scientes sine timore Dei nulli timentes sine scientia d Chrysost imperf s A good conversation leads unto knowledge but seldome the contrary For many know much who feare not God but none truely feare God without some knowledge The feare of God being the beginning of wisedome Answ 3 Thirdly salt was for the Jewes that they might be preserved in their knowledge light was for the Gentiles that they might be reduced from the darkenesse of ignorance and therefore Christ first gives the parable of salt before this of light To conclude this question observe First salt is the way unto light that is piety leads unto true knowledge Secondly that is no true knowledge that doth not arise from piety and holinesse Thirdly that is not true piety which doth not hunger after the knowledge of God Sect. 2 § 2. Yee are the light of the world Christ was Obiect 1 the light of the world Ioh. 8.12 and 9.5 And Iohn was not that light but was sent onely to beare witnesse of that light Ioh. 1.8 How then are the Apostles the light of the world Answ 1 First light is taken in Scripture diversely to wit Marlorat Thesaur First for the Creator of light as Iohn saith The light shined in darkenesse and the darkenesse comprehended it not Ioh. 1.5 Secondly for the Sonne of God thus Saint Iohn the Evangelist saith of Saint Iohn Baptist He was not that light that is the true Messias but was sent onely to beare witnesse of that light e Ioh. 1.8 Thirdly for that power of the understanding and reason which is kindled in the minds of men thus Iohn saith Christ was life and the life was the light of men f Ioh. 1.4 Fourthly for the knowledge of the glory of God Thus Saint Paul saith God who commanded the light to shine out of darkenesse hath shined in our hearts to give us the light of the knowledge of the glory of God g 2 Cor. 4.6 Where light is taken both for the knowledge of spirituall and celestiall glory Fiftly for sanctity of life What communion sayth Saint Paul hath light with darkenesse that is what agreement is there betwixt sanctity and sinne h 2 Cor. 6.14 And so our Saviour in the next verse save one unto this saith let your light so shine before men c. Where by light is expressed to bee meant a holy life replenished with good workes Sixtly light sometimes is taken for the doctrine of the Gospell according to that of Saint Paul Christ being risen from the dead shall shew light unto his people the Jewes and to the Gentiles i Acts 26.23 that is shall send his Gospell to be preached unto both Seventhly light is taken for the Doctours of the Evangelicall doctrine as in this verse yee are the light of the world Eightly all Christians are called light So the Apostle exhorts the Philippians to be harmelesse blamelesse and without rebuke because they were lights among the ignorant Gentiles l Phil. 2.15 Now true Christians are called light in a threefold regard First because they are enlightned in themselves by that most true pure and bright light the illumination of the Spirit of Christ Secondly because they walke in the light And thirdly because by their pure and holy
life they shew light unto others Secondly Christ is called light because he is Answ 2 that true primary light which doth not borrow his light from any other but hath light in himselfe and of himselfe doth enlighten others Read for the proofe hereof Ioh. 1 9. and 8.12 Esa 9.2 and 40.6 and 43 6. and 60.1.12 and 1 Ioh. 1.5 and 2.8 Thirdly Apostles and other Doctors Ministers Answ 3 of the church of Christ are called light not because they have light in themselves of thēselves for they have it from Christ that true primary light as the Moone borrowes her light from the Sunne shee beeing without but a darke substance or body So they being enlightned by Christ they are called lux mundi the light of the world in these regards First because they beare witnesse of the true light m Ioh. 1.7.8 Secondly because they have received the splendor of divine knowledge from Christ Thirdly in respect of the sincerity of life and integrity of manners Fourthly God is the cause of light this may Answ 4 be understood either of God the Father Sonne or Holy Ghost For First God the Father is called the Father of lights James 1.17 yea he commands the light to shine out of darkenes n 2 Cor. 4.6 Secondly God the Sonne enlightens every one who comes into the world o Ioh. ◠9 Thirdly God the holy Ghost is called the Spirit of light The Apostle proves most plainely that the ever blessed Trinity is the cause of light in these words I pray for you that the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of wisedome that so the eyes of your understanding may be enlightned p Ephes 1.17.18 Fiftly the light it selfe is the word of God Thus David Thy Word is a light unto my feet Answ 5 Psalm 119.105 And Paul Christ hath brought life and immortality to light through the Gospell 2 Tim. 1.10 And Peter ye doe well to take heed to the word of God as unto a light that shineth in a darke place 2 Pet. 1.19 Answ 6 Sixtly and lastly it is given unto the Ministers from God to enlighten the world through this his word Thus Paul was sent unto the Gentiles that by the preaching of the word unto them he might open their eyes and turne them from darknesse to light q Acts 26.18 Obiect 2 It may against this be objected to enlighten or give light is an internall worke and therefore man cannot doe it but it must bee wrought by the blessed Trinitie as was sayd before answer 4. Answ 1 First it is not onely an internall worke for there are two parts of this illumination viz. first an externall adhibiting of light secondly an internall application thereof to the understanding and spirit As in the sense of seeing First there are the species or severall objects without And secondly these are applied unto common sense within Now the outward light is adhibited by the Ministers of the word of God Answ 2 Secondly the Ministers are sayd by consequence to worke the internall light also For first although it bee the worke of the holy Ghost and a taste of the heavenly gift and of the Spirit of God r Heb. 6.4 yet secondly the application of the outward light by the ministery of the word is the ordinary means wherby the internall light is wrought within us And therefore I conclude this objection thus First the light is the word which comes from God not from the Ministers Secondly the power of enlightning is from Christ not from the Ministers and they only illuminate through his helpe and assistance Thirdly yet it is the office of Ministers to hold forth the light in their Ministerie Sect. 3 § 3. Yee are the light of the world The Apostles Quest 1 being but Toll-gatherers and Fishers and not Scribes why doth our Saviour call them the light of the world and not rather the Scribes Answ 1 First Christ doth it to comfort them left they should be dejected by reason of their poore base and low condition Thus elsewhere hee encourageth them to be constant both in active and passive obedience because there will a time come when they shall sit upon twelve seates and judge the twelve Tribes of Israel ſ Matth. 19.28 Answ 2 Secondly Christ calles his Apostles not the Scribes the light of the world lest the Ministerie should seeme to bee supported by an arme of flesh If the Scribes and Pharisees had beene made the light of the world the world would then have thought that the word had been upheld and maintained by humane power but when the Gospell is preached published divulged and dispersed through the world by the Apostles who were but Fishers Toll-gatherers poore and illiterate men then all the world will say Hic est digitus Dei that this is Gods worke and supported by a divine hand Thirdly our Saviour calles his Apostles not Answ 3 the Pharisees and Scribes the light of the world to teach us that worldly pompe and splendour addes nothing to the efficacie of the Ministerie it neither helpes if present nor hurts if absent Why doth not externall and mundane glory Quest 2 availe and further the preaching of the word First because it is a spirituall work and therefore Answ 1 it is to be wrought by spirituall meanes and not carnall for neither estimation nor honour nor riches nor the wisedome of the flesh can helpe forward this worke of God Hence Saint Paul opposeth them first in his conversation in these words Our rejoycing is the testimony of our conscience that in simplicitie and godly sinceritie not with fleshly wisedome we have had our conversation in the world t 2 Cor. 1 12. Secondly Saint Paul opposeth them in his preaching Christ sayth he sent me to preach the Gospell not with wisedome of words u 1 Cor. 1 17. not with excellencie of speech v 1 Cor. 2.1 not with enticing words of mans wisedome but in demonstration of the Spirit and of power w 1 Cor. 2.4 Secondly God in this worke will not use the power of men lest the praise of the work should bee given unto men Vzza was strucke with death because hee puts his hand to the Arke x 2 Sam. 6 7. And God will not deliver his people by 32000 but by 300 y Iudg. 7.2 lest the people should glory in themselves whereas hee that glories should glory in the Lord yea hence it was that God would not take the temptation from Paul but rather sustaine him in it because thus his glory and strength was made perfect in weaknesse z 2 Cor. 12.9 § 4. A Citie that is set on an Hill cannot bee hid These words as also the former some Sect. 4 Papists urge for the visibilitie of the Church Object thus Our Saviour compares his Church to a Citie on an Hill which cannot be hid Therefore the Church
Antiquity is not alwayes true it may bee said of Old and yet bee false Tertullian saith Quod antiquissimum verissimum Quest 2 that which is most ancient is most true And the Prophet directed by the Spirit of God commands us To seeke and aske for the old pathes where is the good way and walke therin m Ier. 6 16. How then doe we say that Antiquitie is not true We must distinguish betweene a double Antiquity namely Prima the first or Antiquissimum and this we grant according to Tertullian to be verissimum Answ for what is most ancient is most true Secunda the second and this is oftentimes false for thus wee may prove murder from Caine Drunkennesse from Noah ancient religions of the Heathens which were full of superstition yea sacrifices of humane flesh all which are of great antiquity And therefore our Saviour urgeth the Jewes to looke ad primam to the first Antiquity from the beginning it was not thus Matth. 19.8 Quest 3 Why may wee not assent unto Antiquitie although it be not most ancient Answ 1 First because at the best they are but humane authorities and therefore being subject to error we must be very wary how wee subscribe unto them this the Lord admonisheth his people of in these words What is the chaffe to the wheate where the Word of God is compared to wheate and the words or writings of men to chaffe Answ 2 Secondly because truth hath beene revealed unto the world by little and little and not all truths of old time and therefore neither every ancient opinion is true nor every recent tenet false as wee may see by an example or two The Apostle saith The God of this world hath blinded their eyes n 2 Cor. 4.4 Irenaeus Tertullian Augustine yea all before Hierome understood this of the Lord who is blessed for ever but Hierome expounds it of the Divell who is accursed for ever Now the first interpretation is more ancient but the second is more true as all expositors doe now acknowledge Moses saith o Gen. 6.2 The sonnes of God saw the daughters of men that they were faire c. Iustine Origen Tertullian Philo Iosephus and divers others understood this of the sinne and fall of the Angels but now all agree that by the sonnes of God are meant not the Angels but the posterity of Seth who married with daughters of the posterity of Cain Here also the first opinion is more ancient but the second more true It was a common errour maintained by all before Augustines time that the Angels were created long before the world and he holding that they were created within the six dayes it was called inventum Augustini And yet hee which was later spake more true than those who were long before him Answ 3 Thirdly many of the ancient Fathers were Heretickes and therefore Antiquitie is not alwayes to be assented unto Tertullian and Cyprian were Montanists wherefore Hierome calls them Haeresiarcha Arch-heretickes Irenaeus Iustinus Papias Tertullian Lactantius were Ghiliasts Origen in many things so faulty that although he often doth hit the marke yet where he misseth none roves so far or erres so grossely as he doth In libris doctorum inveniuntur prava Anselmus In the writings of the Ancients are many slips Dum errorem destruunt in alterum incidunt Senensis While the Fathers laboured to avoid one errour they often fell into another Fourthly the ancient Fathers would not Answ 4 have us embrace their opinions except we finde them consonant unto the holy Scriptures And therefore without this tryall Antiquity is not to be our rule Nolo authoritatem meam sequaris Angust epist 112. ad Paulin. I would not have thee to follow my directions or to build thy faith upon my opinions Solis Scripturis canonicis hanc authoritatem timorem c. August epist. 19. but onely respect the authority of the Canonicall Scriptures and regulate both thy opinions and practise thereby May we not build our faith upon the ancient Quest 4 Fathers First the Papists sometimes say absolutely Answ 1 yes thus one of them Greg. a Valent. tom 3. pag. 291. d saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediately without any other examination they might embrace that Doctrine which the Fathers of old judged to be true So another Brist Mot. 14. cries out what the Fathers beleeved I beleeve what they held I hold what they taught I teach what they preached I preach Secondly some of the Papists are not so lavish Answ 2 as these but limit their answer thus that which all the Fathers deliver with one consent is infallibly true and a sure Rocke for us to build our faith upon This seemes reasonable if it were not a stale to deceive us and a meere jugling tricke to bleare our eyes for wee must know what they meane when they say All the Doctors or the Fathers consenting in one are to be assented unto The meaning whereof is not that they know the judgement of all at any time unlesse it be very rare but this is it p Greg. 4 Valent. tom 3. f. 290. They are to be counted All the Doctors whose authority is such that the circumstances of their learning piety and multitude considered they alone may justly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authority of the rest Here wee see one brave device that although they brag of all the Fathers and say they will refuse nothing wherein they all consent yet when it commeth to scanning they have no hope so much as to finde this consent of all but referre it to their owne discretion wisely to judge by circumstances who are all and what the consent is Another brave device of theirs is to give soveraigne authority to the Pope over the Fathers to explain their meaning to allow them dis-allow them purge them and fit them to their purpose If the Reader desire to see this clearly confirmed let him repaire to White his way to the true Church fol. 328. § 11. Thirdly some Papists of as good credit as the former answer this question negatively that they care not what the Fathers say neither doth their authoritie move them at all and therefore they will be sure not to build their faith upon them here first they speake of the workes and writings of the Fathers in generall thus Marsilius q Def. p. 413. saith He will receive whatsoever they bring consonant to the Scripture but what they bring dissonant from it he will reject upon the authority of the Scripture whereto he will leane Turrecremata saith r In c. Sancta Romana d. 15. n. 12. The writings of the Fathers binde us not to beleeve them in all their opinions but we may lawfully contradict them where they speak against the Scripture or
punished Fructus ira lingua effraenis manus incontinentes contumeliae accusationes verbera z Basil hom de Ira. the fruits of anger are an unbridled tongue a quarrelling hand reproaches accusations stroakes and the like whence our Saviour reputes it murder in this place how lightly soever Bellarmine esteemes it Doe all the Papists thinke Anger a veniall Quest 2 sinne The more ancient Papists were otherwise minded Pomerius dom 5. Answ Pentec expounds these words thus He that is angry shall be guilty of judgement that is he shall be accused before God at the day of Judgement because hee hath sinned against that Commandement Thou shalt love thy neighbour as thy selfe He that saith to his Brother Racha shall be in danger of the Councell that is the whole Congregation of the Saints will approve the sentence of his condemnation The same Author doth there for the better clearing of his exposition observe eight degrees of anger wherein there are some things amisse which I passe by because he speakes plainly and abundantly enough for the proofe of what wee affirme against Bellarmine The first degree of anger is provoked through zeale either towards God or against sinne and this is good as followes by and by The second degree is a sudden motion and disturbance of the minde which saith he is not sinne The third is a deliberated anger but quickly blowne over this saith he is a veniall sinne in it selfe Fourthly Anger joyned with some small desire of revenge or with a desire of some small revenge this also saith hee is veniall by reason of the smallnesse of the desire of revenge The fifth degree is when Anger is accompanied with a will and desire of some great vengeance but yet is concealed within in the heart comming no further neither shewing it selfe in the countenance or actions this he saith and that truely is mortall The sixth is when internall anger conceived and for a while concealed in the heart doth at length breake out revealing it selfe by some signes as for example either 1. by some frowning and lowring and discontented looke Or 2. by turning away the face from the party we are angry with all Or 3. by not speaking unto them Or 4. by not re-saluting them when by them we are saluted The seventh degree of anger is conjoyned with some reproachfull words as Foole or Asse this also saith he truely is a mortall sinne The eighth and last degree is Anger accompanied with some reall harme done unto those with whom we are angry this is also a mortall sinne And thus by his sixth seventh and eighth degree of Anger he doth plainly shew that all the three degrees of anger laid downe in this verse are mortall sinnes And therefore we should carefully avoid and abstaine from all prohibited Anger By what wayes or meanes may we resist and Quest 3 withstand this passion of anger The remedies against Anger are either in Others that is not to provoke us either by opprobrious words or injurious workes But this not being meant in this place I passe it by In our selves which are these which follow namely First Premeditation before thou beginne to bee angry ponder with thy selfe I. all the provocations reproaches injuries and wrongs which may bee offered unto thee that so thou mayest prepare thy selfe to contemne and despise them and not to bee exasperated by them II. Ruminate with thy selfe what thy duty is and how thou oughtest in patience to possesse thy soule notwithstanding all crosses and wrongs which may bee offered unto thee that thus thou maist arme thy selfe against them III. weigh with thy selfe what Christ suffered for thee and with what patience he suffered contempt derision injuries yea death for thee and in them all was like a lambe dumbe before the shearer or as a dove without gall And therefore remember this that thou maist imitate thy Master herein These premeditations being frequently and seriously in our hearts will be one excellent remedy against Anger Secondly suppresse it within give no place to the water nor to the fire of wrath as soone as ever an angry motion ariseth in thy heart nippe it at the roote that like Ionas his gourd it may suddenly wither Thirdly remember how unprofitable anger is it hurts thy selfe it harmes others but is gainefull to none Fourthly observe the excesse immoderate rage and anger of others marke how ill it becomes them yea how it doth disgrace them looke upon angry men as the Lacedemonians made their children behold drunkards that detesting it in another thou maiest avoid it in thy selfe Fiftly imploy thy selfe about some honest and lawfull affaires that thy mind may be taken off from the provocations unto anger Otio crescunt pathemata Sixtly accustome thy selfe to prudence and wisedome remember how thou oughtest to shew thy selfe to be a wise man yea a Christian endued with patience and heavenly wisedome and cloathed therewith as with a garment Colos 3.12 Iames 3.17 that so thou maist acquite thy selfe like a wiseman in all provocations injuries and wrongs whatsoever Sect. 5 § 5. Without a cause or unadvisedly Quest 1 What is the meaning of these words Answ 1 First they may be expounded subitò Hee that is angry with his brother suddenly or causually not willingly incensing himself unto wrath against his brother but rashly overcome by a Observ 1 sudden passion of anger Teaching us that Christ doth not only condemne in us voluntary and deliberated Anger but also rash sudden and harsh anger For he that is hasty of Spirit exalteth folly Pro. 14.29 Answ 2 Secondly they may be expounded sine causâ Hee that is angry with his brother without a just cause as if our Saviour would say Anger is not to be blamed when it springs from a good root or is moved and provoked by a good cause Teaching us that Anger is to be judged according Obser 2 to the moving cause thereof Or Anger is commendable if it proceede from a good cause Be angry but sinne not Esay 4.26 therefore there is a lawfull anger How may we know whether our Anger bee Quest 2 commendable or culpable Two things in anger are observable First Radix the roote therof from whence it springs that is the internall affection or irascible facultie as it is naturall and lawfull without any hypothesis moved against the sinne committed without any displicency or hatred of the sinner of this more plainely by and by Secondly the branches or the anger it self which is either Evill which is twofold namely Or First immoderate and excessive of this we spake § 4. Secondly unjust and is either When wee desire our owne revenge Or When wee are angry for our owne gaine or losse Good which springeth either from a cause Civill Ira cos fortitudinis I meddle not with this Spirituall which First is allowable and warrantable religion not prohibiting all anger for first this were impossible And Secondly it is sometimes profitable a Chrys sup for
those who offend And thirdly necessary for our selves because Non irasci ubi irascendum est peccatum peccato addere b Chrys s Not to bee angry when we should is to adde one sinne unto another Secondly is an anger against sin to wit either against Our owne proper sinnes or our selves for our sinnes and thus Bern. s 4. Psal 4.26 Bee angry and sinne not that is saith he bee angry with thy selfe for thy sinnes committed and sinne no more Our brothers sinne Oportuna est ira quae increpando convertit c Chrys s that anger is seasonable and commendable that reduceth a brother from his evill way Object Against the last particle it may bee objected He that is angry with his brother for sinning is angry with his brother which is here forbidden by Christ Answ To this Augustine answers Non fratri qui peccato fratris irascitur Hee is not angry with his brother who is angry with the sinne of his brother for sinne and the sinner are two distinct things and therefore a man may hate his brothers sinne and yet love his brothers person he may bee angry with the offence committed and yet not breake the bond of Christian charitie with the offender Chrysostome upon this place gives us these examples hereof first of Moses whose anger waxed hot for the peoples idolatry and yet hee hated not their persons d Exod. 32.19 And so againe in the matter of Korah Dathan and Abiram it is sayd that meeke Moses was very wroth e Numb 16.15 Secondly of Paul who seemes to reproach the Corinthians I speake it to your shame and yet through his whole Epistle he shewes how he loves them f 1 Cor. 6.5 And againe he calles the Galatians fooles g Gal. 3.1 but hates them not Wee may adde how his spirit was stirred in him when he saw the Idolatry of the Athenians h Acts 17.16 And thirdly the example of Christ who was angry when he saw the hard-heartednesse of the people i Marke 3.5 and scourged some at another time out of the Temple k Iohn 2.16 And this Anger is called Zeale Yea fourthly we have an example of Gods anger kindled against a holy man for want of this anger Eli hearing of his sonnes impietie admonisheth them Why doe yee such things your dealings are evill and it is no good report I heare of you l 1 Sam. 2.23 but yet notwithstanding this what sayth the Lord I will judge his house for ever for the iniquitie which he knoweth because his sonnes made themselves vile and he restrained them not or according to the Hebrew he frowned not upon them m 1 Sam. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God did not thus threaten Eli because hee would not hate the persons of his sonnes for that had beene unnaturall but because hee was not zealously moved against their sinnes And therefore there is a godly anger against our bretherens sinnes Wherein doth this anger consist which is to Quest 3 be kindled against our brothers sinne It consists in foure things Answ or is it to be moderated according to these foure Rules First let the object of this anger be lawfull or Rule 1 let it be for a just cause namely some publik evil and not a private let it bee for the honour of God of Christ of the Gospel of Religion and of profession or for something that is hurtfull to the Common-wealth or for the perverting of Justice or for the slandring or calumniating of good men or the oppressing and injuring of the poore and godly Thou must not be angry with thy brother for thy owne private cause and patient in a common evill for it is a vile thing to be provoked unto rage for a private injury and not to bee moved at all for a publike Secondly let thy anger be against Satan not Rule 2 against thy brother Cum Sathan instigat frater instigatur ad malum in illum converte iram in hunc autem mi ericordiam n Basil hom de Ira. When Sathan doth instigate and thy brother is perswaded by him unto evill be angry with him that tempted but mercifull and pitifull unto him that is tempted Be angry with the Divell as the cause of thy brothers sinne but not with thy brother who is overcome by his subtilitie and strength Thirdly this anger must arise from love not Rule 3 envie or malice because we love our brother therefore wee must bee angry with his sinne it being pernicious unto his precious soule Fourthly let this anger never be immoderate Rule 4 or unbridled anger must bee curbed as a head-strong horse with a bridle Sit ira instrumentum virtutis non domina mentis sed ancilla ad obsequium parata o Gregor Mor. 5.33 Anger must be the instrument of vertue not the instigator unto vice it must be as a dutifull hand-mayd alwayes prepared to obey not a mistresse of the minde to dominiere or command When the cause of thy anger is not good then restraine it when the cause is good then loose the reines but doe not cast the bridle out of thy hands but still restraine it that so thou mayst never breake forth into intemperate rage Sect. 4 § 6. Shall be in danger of the judgement Quest Answ What is meant here by Iudgement The word being expounded before § 3. quest 1. I here onely adde that there is a three-fold judgement Namely First Discretionis of discerning or separating the good from the evill For judgement sayth Christ am I come into the world p Ioh. 9.39 that is to divide the good from the bad Secondly Punitionis of punishment either Particular at the houre of death Or Generall at the last judgement Thirdly Remunerationis of reward when the Lord shall judge the Saints This verse neither speakes of the first judgement of Separation or of the last of Remuneration but of the second and second particle thereof the judgement of the last day For these words Hee shall hee in danger of judgement do containe the reward and punishment of unlawfull anger as if our Saviour would say anger shall not escape just punishment but shall bee arraigned and summoned before Gods Tribunall at the dreadfull day of judgement when the angry man shall not be able to answer one word of a thousand Sect. 7 § 7. Whosoever shall say to his brother Racha shall be in danger of the Councell Object Bellarmine lib. 1. de amiss grat cap. 9. objects this place to prove that all sinnes deserve not eternall death Christ sayth hee makes three degrees of anger proportioning also three degrees of punishment thereunto to wit of Iudgement Counsell and Hell fire which is threatned onely to bee inflicted upon him that calles his brother Foole Therefore there are some sinnes which doe not deserve hell fire Answ 1 First this place doth shew a difference and degree of everlasting punishment according to the qualitie and
all our actions and see whether wee live in the Spirit and walke in the Spirit or not when wee give way unto sinne and avoid not the occasions unto evill wee should consider whether herein are wee led by the Spirit of God or by flesh and blood Fourthly we may try our adoption by our affection Signe 4 for if we love God and are zealous for his glory and would by no meanes displease him but are carefull by our sincere obedience of him to approve our love unto him then wee are his Sonnes Signe 5 The next Signe is the love of holy things that is 1. Of holy men the faithfull Saints and sincere professors of the Gospel 2. Of holy duties and the exercises of Religion Certainly those who are in deed and in truth the sonnes of God they will love both good men and good meanes unto goodnesse Signe 6 Lastly if we be the children of our heavenly Father we will love even our enemies but this comes to be considered of in the next particular And thus much for the Argument Secondly the next thing considerable is the Consequence The Argument was this Because ye are the children of God The Consequence is this therefore love your enemies as becomes the children of God as if our Saviour would say none is the child of God who doth not love his enemies Quest 3 Why must we love our enemies Answ 1 First because he who loves none but friends is guided onely by a humane spirit for wicked men can love those who love them and do good to those who doe good unto them vers 46. Answ 2 Secondly because herein we imitate Christ who loved us when we were enemies Rom. 5.8 yea prayed for those who were the instruments of cruelty even his bloody murderers Luke 23 34. Thirdly because this is a divine thing and an Answ 3 argument of a minde guided by a divine Spirit to love those who hate us and doe good unto those that doe evill unto us If wee love those who deserve to be beloved of us or those who never deserved any evill from us what reward shall we have But if we love those who have deserved evill at our hands this will be gratefull and pleasing unto God § 2. Which is in Heaven Sect. 2 Why are these words added Which is in Heauen Quest 1 To teach us Answ that the love of our enemies is not true except it be founded upon our obedience towards God Observ Or there is no true and right love unto any but onely that which is for Gods sake And therefore our Saviour teacheth us not to love for other respects to wit either for gaine or praise or our owne quiet but for the Lords sake Christ doth not say love thy enâ—my 1. Because he is a man of the same kind that thou art Or 2. Because he is ignorant and foolish for otherwise he would never have injured thee as he hath Or 3 Because he is but a dead man for if there were any life of grace in him hee would labour to be reconciled unto thee and acknowledge his wrong and who would be angry at the barking of a Dogge or for any thing that is done or said by a foole or a dead man Christ I say urgeth none of these but onely 4. The imitation of God because ye are the children of your Father which is in Heaven who doth good both to bad and good therefore from him learne to love your enemies Why must we love our enemies Quest 2 In God there are three reasons Answ why wee must love them First because God suffers him to be our enemy and permitted him to doe the injury which is done unto us and therefore we must confesse and acknowledge it to be just both in regard of God and us that is the Lord did justly permit it and we justly deserve it And therefore hate not thy Brother because he is but the instrument and the stone which is throwne at thee Secondly if thou be the sonne of God then thy enemy cannot harme thee because the Lord will preserve thee And therefore why shouldest thou hate him who cannot hurt thee Thirdly though thou be injured and harmed by thy enemy yet it shall be profitable for thee either 1. Probando by trying thy faith and patience Or 2. Corroborando by strenghtning thee more and more to undergoe whatsoever the Lord shall lay upon thee Or 3. Coronando by crowning of us because all the crosses which we endure for the Lords sake shall be rewarded And therefore why should wee hate those who doe that unto us which is thus profitable for us § 3. For he maketh his sun to rise Sect. 3 What is observable in the Sunne Quest First the Philosophers gave it many high Answ 1 praises and phrases as some of them called it the heart some the eye of the world some the fountaine of light the eye of heaven and the mind of the world some a heavenly fire a sempiternall living creature a vitall or animate planet Speusippus Answ 2 Secondly the Heathens supposed it to bee a God Agamemnon prayed unto it the Persians adored it the Egyptians called it a God Plato de republ cals it the Image or Vicar of God I forbeare here to shew how some of the Gentiles worshipped the Sun how some of them painted it how some built Temples unto it yea how others in many things compared it to a Lyon Answ 3 Thirdly Christians have called a day by it to wit the first day of the world or the Lords day hath beene for a long time called Sunday Answ 4 Fourthly wee may from the Sunne observe these things I. It is a body or substance full of splendor and glory yea comfortable to every creature read to this purpose these places Eccle. 11.17 Cantic 6.9 Psal 19.5 Mat. 13.43 and 17.2 and Act. 26.13 and 1 Cor. 15.41 Rev. 1.16 and 10.1 and 12.1 and 21.23 In these places wee may see 1. the glory and excellency of the Sunne and 2. what glorious things are compared thereunto II. the Sunne runnes continually never abating his course at all Read Psalme 104 and Cant. 1.5 III. It enlightens the world whence it is called magnum luminare o Gen. 1.6 Psal 136.8 the great light IV. The Sunne divides the times and seasons Winter and Summer Gen 1.14 V. It ripens fruit by his heat and warmth as we see by experience every yeare VI. It is a meanes of mans generation Sol homo generat hominem Aristot VII The Sunne animates quickens and vivifies the world yea without the Sunne the world in nature could not subsist But I enlarge not these things Sect. 4 § 4. And his raine to fall What is observable in the raine Quest First we might speake here of the water philosophically Answ 1 as namely I. That it is the embleme of purity both in the law of Moses as also 1 Pet. 3.21 and Tit. 3.5 II. Water is the carrier away
adaequate contraries For wicked workes are I. in themselves perfectly wicked but good workes are imperfectly good being blotted with many infirmities And II. evill workes are eternall in will that is if we should live for ever we should sin for ever but good workes are performed only by starts with a fraile and wavering affection and unconstantly wherefore there is no equall proportion between good works and evill as we may see evidently in that difference which Saint Paul makes The wages of sinne is death but the gift of God is eternall life f Rom. ◠23 What doth our Saviour meane by this interrogation Quest 1 What reward have ye Answ This question shewes that there is a reward of workes truely good the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the present time as if our Saviour would say if your workes be truely good then you have now a reward in certaine hope but in these things which Publicanes and wicked men performe what reward can you hope for or expect Christ hereby teaching us Obser that the good workes of the godly shall certainely be rewarded this is confirmed further from Gen. 4.7 Psal 19.12 Pro. 11.21 Esay 3.10 Mat. 10.41 Why shall the workes of the righteous bee Quest 2 thus rewarded by God First because they confirme their faith the Answ 1 holy works of the faithfull argue a living faith And therefore they shall never goe unrewarded Secondly because God doth accept of those Answ 2 things which are done for his sake as though they were done unto himselfe In as much as you did it to them you did it to me Mat. 25.40 Thirdly because God hath ordained that Answ 3 those who glorifie him in this life by their good workes Mat. 5.16 should be crowned in heaven with eternall glory Rom. 8.17 And therefore the Papists shamefully belie us in saying that we destroy good workes for Meritum non Mercedem destruimus we labour to overthrow Mans Merit not Gods reward Object 3 Here they object They who say worke but ye shall have nothing discourage men from working But Protestants say so Therefore they are hinderers of good workes The Major wee grant but deny the Minor for we doe not bid men work Answ and tell them they shall have no reward but we perswade men to worke chearefully the worke of the Lord and they shall have more then they have deserved yea although they have merited nothing by their workes yet they shall be plentifully rewarded We tell men that although their workes be imperfect and weake yet if they bee but sincere God will accept of them God will reward them even to a cup of cold water g Mat. 10.42 onely we prohibite men to brag or boast of their merits or workes Quest 3 To performe good workes so well that wee may be sure they shall be rewarded is very hard And therefore how may this difficultie be overcome Answ 1 First in generall the difficultie of sanctitie may be overcome by this Argument that an ample reward shall be given thereto working for nothing makes men lazie but the hope of a liberall reward will encourage and spurre forward a sluggard to worke Moses was encouraged by this argument to neglect and refuse honour and pleasure h Heb. 11 26. Christ hereby was encouraged to endure the crosse and to despise the shame i Heb. 12.2 And the Apostles for this immortall and incorruptible reward did cheerefully undergoe affliction and persecution Reade 2 Tim. 4.8 Iam. 1.12 and 5.7 8. and 2 Cor. 4.17 and 1 Pet. 4.13 Revel 22.12 Answ 2 Secondly more particularly the difficultie of good workes and sanctitie will the better bee endured and overcome by the consideration of the severall pul-backes we have and the encouragements against them as for example I. In the waies of grace thou shalt meete with many dangers but here is thy comfort that thy God will be with thee and therfore thou needest not care who is against thee Rom. 8.32 II. thou shalt bee hated of men but thy comfort is that God and Christ and the Saints will love thee III. If thou addict thy selfe wholy unto the service of the Lord it may bee thou shalt loose many a friend which now thou hast but thy consolation is God hath said I will never faile thee nor forsake thee Heb. 13. from Iosh 1.5 IV. In the way of religion perhaps thou maist walke alone unaccompanied by any but bee not any whit herewith dismayed for Elias thought thus but God telleth him that there were seven thousand who served the Lord and not idoles yea thou shalt bee accompanied by God the Saints and Angels who are ministring spirits for the consolation of the godly V. It may be thou maiest meete with derision taunts scoffes and mockes by the world and worldlings for thy good workes and sanctitie but remember thou art deare and acceptable unto God who doth commend praise thee for thy obedience VI. Thou maist thinke that it is a hard thing to forgive him that hath done thee wrong but thou maist be encouraged hereunto by this that if thou pardon him God will pardon thee Mat. 6.14 VII It may seeme hard unto thee to give over all unlawfull pleasure but here is thy comfort that if thou dost this on earth for Gods sake thou shalt bee rewarded by him in heaven with everlasting joy VIII If thou thinke it difficult to renounce the world who is like a beautifull harlot then remember that if thou dost it thou shalt in the world to come be made partaker of those joyes which eye hath not seene nor eare heard c. 1 Cor. 2 9. IX If it seeme much unto thee to impaire thy substance by imparting thereof to the fatherlesse and widdowes then consider that hereby thou dost lay up treasure for thy selfe in heaven yea thou treasurest up hereby riches for thy children Thus consider how great blessings the Lord promiseth to bestow upon us if we labour to bee rich in good workes both towards God and man and this will be a meanes to overcome the difficultie of good workes What workes shall be rewarded by God Quest 4 First the worship and service of God ye Ans 1 shall serve the Lord your God and then he will blesse your bread and your water and take sicknesse from you Exod. 23.25 Secondly the hearing and obeying of the Ans 2 word of God If thou shalt indeede obey his voice and doe all that I shall speake then I will be an enemie unto thy enemies c. Exod. 23.22 Thirdly the observation of the Sabbath If Ans 3 thou call the Sabbath a delight and shalt forbeare to doe thy owne pleasure and will c. Then I will cause thee to ride upon the high places of the earth and feede thee with the heritage of Iacob Esay 58.13 14. Fourthly the preaching of the word he that planteth and that watereth are one and every man Ans 4 shall receive his
institute them 1 Cor. 14.19 and 1 Tim. 2.1 What need is there of the publicke prayers Quest 2 may not every man pray at home First because the prayer of many agreeing Answ 1 in one thing is so much the more acceptable unto God If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven c Math. 10 19. Secondly because thus publickly we testifie our Faith Hope and Thankfulnesse and by Answ 2 our example excite others unto the like duty Thirdly that thus we might testifie that we Answ 3 are members of one and the same body § 3. For they love to pray Sect. 3 Doth our Saviour condemne the offring up Quest 1 of prayer unto God with delight and affection First some understand this of the praise of Answ 1 men but although that be the scope of the Verse yet these words imply some thing more Secondly the meaning is they pray in the Answ 2 Synagogues and in the cornres of the streets and they love to pray Where we see that although prayer be a worke tedious to flesh and blood yet when it is corrupted and done amisse Observ then corrupt nature delights in it Teaching us that when religion turnes aside from the truth it easily creepes into the affection of the flesh and is dearely loved of naturall and carnall men Quest 2 Why doe men naturally delight more in a corrupt religion then in a pure in a false worship then in a true First because there is a preposterous opposition Answ 1 between God and corrupt nature the one striving against the other Galath 5.17 and each an enemy unto other Rom. 8.6.7 8. Answ 2 Secondly because Satan is an enemy unto truth but a friend unto errour a hinderer of true religion but a furtherer of that which is false tares are his corne and the good seede he labours to choake And thus when religion becomes to be corrupted we have two assistants to helpe us which before were enemies unto us When men labour to professe the true religion of Christ sincerely they shall be withstood both 1. By Satan without and 2. By their own corrupt nature within But when men fall from truth to errour then both Satan Satan will assist them and their own nature will delight in that corrupt worship and service Sect. 4 § 4. That they may be seene of men Our Saviour by these words expounds the former you must not pray in the streets and Synagogues for that end that you may be seene of men for God is neither worshipped nor pleased by prayers which are made for the praise of men Quest 1 How may we know whether our prayers be herein faulty or not how may we judge whether in our prayers we seeke for the praise of men Answ 1 First if thou prayest onely publickly with the congregation and not privately with thy family it is an evident argument that thou seekest the praise of men more then of God Answ 2 Secondly if thou prayest privately with thy family but not secretly in thy own closet it is evident thou seekest too much the praise of men Answ 3 Thirdly if thou prayest privately with thy family and secretly in thy chamber but art more exact exquisite and carefull in thy private prayers more remisse and negligent in thy secret it is a signe thou huntest more after the praise of men then of God Answ 4 Fourthly although we be alike carefull both of our private and secret prayers yet except we endeavour to conceale our secret devotions as much as we can we are guilty of the Pharisees fault Quest 2 Why did the Hypocrites thus desire to bee seene of men in their prayers Answer That they might by men be commended although this may seeme strange unto us For Almes are profitable for men and therefore men love them and loving them praise them but Prayer is tedious unto our nature and is derided by the world wherefore it is a wonder that the Pharisees would thus publikely pray and yet we see they doe and hope men Obser 1 will commend them for it Teaching us that the divell will praise and extoll vertue ad inflandos for the puffing of us up when he will not approve of it ad convertendos for the converting or encouraging either of our selves or others Hence we see many will commend hypocrits who condemne the generation of the just and will laud good works though but externall but not follow them Why doth the divell by any of his instruments commend the good works of any when himselfe is an enemy unto every good worke Quest 3 First the divell cannot hinder the righteous from bringing forth good fruits because they Answ 1 proceede and spring from the Spirit of God and therefore he is in a readinesse to pervert them by pride and ostentation if he can Secondly this is profitable for Satan for if Answ 2 by prayse he can puffe up the performer of good workes he thereby frustrates and makes voyd his worke for that man utterly looseth his labor who groweth proud of what he hath done Thirdly Satan provokes wicked men somtimes Answ 3 to praise good workes for their owne greater condemnation For he who knowes what is good and commends that which is good and yet doth it not shall be beaten with many stripes VERSE 6. But when thou prayest Ver. 6 enter into thy closet and when thou hast shut thy dore pray to thy Father which is in secret and thy Father which seeth in secret shall reward the openly § 1. When thou prayest enter into thy closet Sect. 1 and shut the dore What is meant by these words Quest 1 First by the closet some understand the Answ 1 heart as Salomon saith Curse not the rich in thy bed Chamber Eccles 10.20 that is in thy heart And here there is a double Allegory namely I. The Chamber dore is the sense shut thy dore that is carnall sense lest vaine imaginations and worldly thoughts distract thy minde in praying d Agust s Ostium est sensus quem pul at Christus Cantic 5.8 Christ stands at the dore that is of sense and knocks e Chrysost impers II. The Doore is our mouth shut thy dore that is thy lips and let thy Prayer be like the Prayer of Hanna conceived in thy mind but not uttered with thy mouth f 1 Sam. 1.11 Hierome s David saith open thou the dore of my lips Psalm 141.3 Secondly some understand this literally Enter when thou prayest into thy Closet that is let none at all be present with thee but the Lord. g Chry. imp Obser And this is the true meaning of the words Our Saviour hereby would teach us that wee should conceale our private Prayers as much as we can from men Why must we be thus carefull that our private Quest 2 Prayers may be kept secret from others First that so thou maist shunne vaine
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
destruction of the sinner 3. By permitting sathan to tempt as was shewed before in Ahab and Iob. IV. By taking away or withdrawing his grace for a time as he did in Hezekiah w 2 Chro 32.31 But these following waies God tempts not to wit Neither I. By compelling or forcing sathan to tempt any Nor II. By moving the heart unto sinne This Saint Iames saith comes from our corrupt nature and not from God Iames 1.13 Nor II. By propounding the occasions and allurements unto sinne thereby to bring us unto death for so sathan tempts Obser 2 Wee may learne then hence that God doth sometimes leade us into temptation namely both by permitting sathan to assault us and by withholding his grace from us To the places above quoted adde these Acts 5.3 Rom. 1.24.28 Thes 2.10 and 2 Tim. 2.25 Sometimes we provoke God by our sinnes and therefore he gives us over to worke all manner of wickednes Sometimes wee incense him by despising his mercy Rom. 2.4.5 sometimes by greeving the holy spirit And therefore hee withdrawes his preventing grace from us giving us over to a spirit of slumber and sleepe And therefore wee should bee principally carefull not to provoke our heavenly Father who onely is able to preserve us from temptation Quest 6 How or by what meanes doe wee provoke God to leave us unto our selves or the will of sathan or to permit us to bee led into temptation that knowing the causes hereof we may labour to avoid them Answ The meanes or causes hereof are these First ignorance of God or a foolish heart and sottish full of darkenesse Ro. 1.21 2 Cor. 4.4 Secondly wavering staggering and inconstancy in religion Ephes 4.14 Rom. 1.25 Thirdly a neglect of Gods call abusing the tender of grace and extinguishing the motions of the blessed Spirit Prov. 1.24 c. Fourthly a not fearing the terrors of the law or threatnings of God Prov. 1.29 30. Fifthly an hatred of the word of truth in the mouth of the Prohets as Ahab did 1 King 22.8 Sixthly a cleaving unto sinne and delighting in iniquitie Rom. 1.26.29 2 Pet. 2.12 13. Seventhly a returning unto our vomit and former sinnes 2 Pet. 20 21.2â— Eighthly a calumniating and scandalizing of God and religion Rom. 1.21 and 2 Pet. 2.2 And therefore if we desire not to bee led into temptation let us carefully take heede 1. of Ignorance 2. Inconstancy in religion 3. Of neglecting the day of our salvation that is either the call of the word outwardly or the motions of the Spirit inwardly 4. Let us learne to feare Gods meanes 5. To delight in the word of God though it should reprove us 6. Let us forsake and avoide all sinne 7. Let us never turne unto our old sinnes But lastly labour to glorifie God adorne that profession which we have undertaken Thirdly prayer is to bee offered up in faith therefore our blessed Saviour by teaching us here to pray against temptation doth shew that wee may beleeve that this shall bee done for us which we desire Or that the Lord is ready and prepared to preserve and deliver us from temptation if wee will but seeke unto him by prayer Reade Psalme 34.4 and 50.15 and 1 Cor. 10.13 and 2 Thes 3.3 and 2 Pet. â— 9 and Revel 3.10 Quest 7 How doth this appeare that God is readie to preserve us from temptation if we pray Answ 1 First because it is the office of God to moderate all things and to rule all things by his providence and therefore if he please he can preserve and deliver us Answ 2 Secondly because Sathan himselfe cannot hurt us except God permit he could not touch Iobs body untill God gave him leave hee could not take away Iobs life because God forbad him Iob 1.2 and 2.4 hee could not enter into the swine without leave Mat. 8.31 yea Christ dislodgeth him and casteth him out at his pleasure And therefore it is plaine that he cannot tempt us except God permit and consequently that God is able to preserve us from temptation Answ 3 Thirdly the truth hereof will appeare if wee looke unto Christ who I. was armed for us and overcame sathan for us Mat. 4. and was tempted that hee might succour those who groane under temptation Heb. 2.18 II. Christ was offered up for us and triumphed in the Crosse over death and him that had the power of death even the devill Col. 2.14 and Heb. 2.14 and 1 Cor. 15.55 c. Quest 8 What must we avoide our selves for the escaping of temptation Answ 1 First love no sinne at all for if we have a desire and affection unto any wee cannot withstand the temptations thereunto as we ought Answ 2 Secondly love not the world esteeme it not as a friend for if so we can never beware of or avoid the inticements and allurements thereof as we should 1 John 2.15 James 4.4 Answ 3 Thirdly let us not give place unto the occasions of sinne lest unawares we bee caught in the net or fall into the snare let us consider by what meanes occasions or provocations we are most frequently ensnared that wee may learne and labour carefully to eschew them Answ 4 Fourthly let us refraine vaine thoughts and mortifie all internall corruptions Col. 3.5 and 1 Pet. 2.11 Answ 5 Fifthly let us tame and bring under the flesh unto the obedience of the Spirit 1 Cor. 9.27 Answ 6 Sixthly let us not be negligent in our lives and conversations but warie watchfull and circumspect Ephes 5.15 both over our words works and thoughts Answ 7 Seventhly let us not yeeld unto temptation or surrender the bucklers at the first stroke let us not deliver up the fort at the first onset and suffer our selves to bee taken captive at the first assault but let us fight it out and resist even unto blood Heb. 12.4 Jam. 4.7 like a stout souldier 1 Tim. 1.18 and 2 Tim. 2.3 for if we be faithfull unto the death fighting couragiously the battels of the Lord we shall overcome and be crowned Reade a Revelat. 2. ver 7. â—0 25.26 Quid faciendum What must wee doe both to prevent Temptation and to escape it when thereby we are assaulted Quest 9 We must never goe without our weapons or unarmed but put upon us the whole armour of a Christian Answ principally these three namely First the shield of faith Eph. 6.16 and 1 Joh. 5.4 labour by faith in Christ to withstand all his temptations whether they tend unto presumption or desperation Secondly the sword of the Spirit for if the word of God abide in us we shall be safe 1 John 2.14 but of this we spake before Mat 4. Thirdly prayer this is frequently to be used Ephes 6.18 yea daily according to our Saviours direction in this place where we are taught by him every day to pray against temptation Fourthly our Saviour by teaching thus frequently fervently to pray against temptation doth shew that the devill hath many
of light But if thine eye bee evill thy whole body shall be full of darkenesse If therefore the light that is in thee be darkenesse how great is that darkenesse § 1. The light of the body is the eye c. Sect. 1 The Papists say Argu. that in men there is Liberum Arbitrium a malo ad bonum a freedome of will by which we may both doe good and abstaine froÌ„ evill Amongst many other arguments our men urge this verse arguing hence from the corruption of the understanding In man Liberum arbitrium proceedes from the understanding and wil which are faculties of the humane soule And therefore it is necessary that Free-wil Liberum Arbitrium should be such as the the understanding and will is The Argument is drawne from the understanding which is now corrupted in this manner If the understanding of man be evill then mans Free-will is not good If Free-will be not good then neither is it free from evill But the former is true therefore also the latter The consequence is plaine of it selfe but more evidently appeares from this verse The light of the body is the eye c. Which place all Interpreters acknowledge to be metaphoricall drawne from the light of the body unto the light of the minde see Chrysostome Iansenius and Lucas Brugensis sup The Antecedent namely that the understanding in all men naturally is corrupted vitiated depraved and obscured is thus confirmed from these places to wit I. From verse 23. If thine eye be evill c. Now that the eye is evill appeares from Luke 4.18 The Spirit of the Lord is upon me and therefore hath the Lord sent mee to preach the recovering of sight to the blind and therfore it appeares that all men without Christ are blinde as Cajetane well observes upon those words II. From Mat. 4.16 The people who sate in darkenesse saw a great light where we see the state and condition the Galileans were in when Christ came to dwell amongst them so Luke 1.79 III. Hence salvation in and by Christ is described to be a freedome from darkenesse ye are called that you might shew forth the praises of him who hath called you out of darkenesse into his marvellous light Col. 1.13 Thus without Christ all men are in darkenesse IV. Out of Christ all men are darkenesse Ephes 5.8 ye were darkenesse c. which darkenesse was wrought in us by Sathan 2 Cor. 4.4 If the Reader desire to see a further fuller and more ample prosecution of this Argument I referre him to Chamierus De libero Arbit lib. 4. cap. 3 Tom. 3. pag. 88. Sect. 2 § 2. If thy eye be single thy whole body shall be full of light Object The Papists hold that the workes of the righteous be perfect and Bellarmine De justific lib. 6. cap. 15. hopes to prove it from this verse arguing thus If thy eye be single thy whole body shall be light And Luke 11.36 for I joyne them as hee doth both together If thy whole body bee full of light having no part darke the whole shall be full of light as when the bright shining of a candle doth give thee light In these places is described a worke perfectly good both substantially intentionally and circumstantially both in regard of the matter intention and all the other circumstances For Oculus simplex the single eye is a good intention and Corpus Lucidum the light body is the good worke Now such a worke our Saviour pronounceth to bee full of light having no part darke But if such a worke bee a mortall sinne of his owne nature as the Lutherans say then it should be all darke For as an evill intention so any other fault or defect makes a worke evill although it be in his owne nature and kinde good Wherefore some certaine workes of the regenerate are so good that they are exempted and freed from all sinne defect fault and obliquity whatsoever First Bellarmine concludes extra thesin that Answ 1 which is not in controversie for wee doe not dispute whether the good workes of the regenerate be sinne in their owne nature for this none of us doe say and therefore he falsely ascribes this to the Lutherans but whether they be sinne by accident or not that is through the corruption of the workeman And this indeed we say that by reason of the contagion of our nature there alwaies adheres something to our best workes which of its owne nature is evill vitious and contrary to the law of God and consequently in the rigour severity of Gods judgement is mortall and deadly But we acknowledge that the good workes of the regenerate in their owne nature that is as they proceed from the grace of God within us and his Spirit assisting us they are good holy and pleasing unto God Secondly his consequence is naught Christ Answ 2 describes a worke perfectly and in every respect good Therefore the workes of the regenerate are such is a grosse and absurd conclusion We must not from hypotheticall and conditionall propositions collect categoricall and absolute conclusions for that is done without booke If thy eye be single thy whole body shall be full of light this is true but this proves not that the eye is so or if that were granted no more would follow from hence then this that all those actions which proceede onely from the mind were pure for the clearer taking up of this answer I lay downe these Propositions First in the law of God the Lord doth both Proposi 1 prescribe and describe workes perfectly good yea it is contrary to the nature of the law to admit of imperfection the law injoynes us to love the Lord with all our heart with all our soule and with all our strength in which words is described a worke perfectly good and so our Saviour in the places objected may give us an Idea of a worke full of light having no part darke in it Secondly although the law perscribeth and Proposi 2 describeth workes perfectly good yet it followeth not hence that any workes of the righteous are such When it is said that Philosophy is Amor sapientiae a love of wisedome the perfect nature thereof is described But we must not hence presently conclude that the Philosophy of Socrates or Plato or Aristotle was perfect Thus Christ saith not that any man hath a single eye or a body all light but speakes hypotheticâ—â— si fuerit If there be a single eye Thirdly by the eye is meant the mind which Proposi 3 is enlightned and healed by the grace of the holy Ghost Fourthly although we should grant that the Proposi 4 mind were perfectly enlightned and that all the actions of such a one were light in as much as they proceed from the grace of regeneration yet to those actions cleaves something which doth not proceed from this regenerate minde but from the corrupt and unregenerate flesh for that hath alwayes in it some darknesse and vitiousnesse
themselves so a man becomes not a divell incarnate at once but sinne by degrees seaseth upon him and at length wholy surpriseth him As for example from these verses I. Comes carefulnesse for the things of this world from hence II. Comes feare and doubting least wee should want and be exposed to povertie from hence III. Comes Oportet habere wee must have something to lay up for the time to come from hence IV. Omne saxum volvitur no meanes is left unsought of enriching our selves from hence V. Comes a covetous detaining and reserving of what wee have not imparting of it unto any good use from hence VI. Comes a certaine hope and trust in what wee have laid up wee begin to make an idoll of our riches saying unto gold thou art my God and unto the wedge of Gold thou art my confidence And therefore there is great reason that we should resist the least motions and beginnings of sin Quest 2 What are those small sinnes which wee must take heed of First the least circumstances of sinne wee Answ 1 must hate the garment spotted with the flesh and abstaine from all appearances of evill Secondly the occasions of sinne for otherwise Answ 2 we cannot be free from sin it selfe David by not avoyding the occasions of idlenesse and giving his eyes leave to rove was drawn unto adultery Thirdly our internall affections because Answ 3 those are the roots of all evill and therefore must be mortified § 4. Take no thought for your life what you shall Sect. 4 eat c. Why doth our Saviour condemne care about temporall things Quest First because it afflicts the heart or as Answ 1 Salomon cals it is the vexation of the spirit Eccles 1. Secondly because it hinders the fructification Answ 2 of the word thorny cares hinder hearing Matthew 13. A Philosopher going to Athens to study cast away and forsooke all his riches and possessions that his minde might bee the more free for the search of wisedom and knowledge so when men come to heare or read or meditate or pray they had neede cast away all worldly care from them otherwise they will utterly distract their minds from the duties in hand Thirdly worldly cares make us forget God Answ 3 and doe estrange the soule from God § 5. Is not the life more then meat and the body Sect. 5 then raiment Our Saviour implyes here in generall that Obser 1 the things of greatest importance are most to be looked after we must have more care of our bodyes then of our apparell of our soules then of our bodies because as the body excels raiment so doth the soule the body Wherein doth the soule excell the body or Quest 1 why is it more to bee regarded and cared for First it is better and therefore more to bee Answ 1 regarded in respect of the creation thereof for the body was created of the dust of the earth but the soule was imprinted by God and infused being created a pure and immateriall substance without sin according to his own Image Secondly the soule is better then the body Answ 2 and more to bee cared for in regard of the office thereof God created both the soule and body to serve him but principally the soule for the body with Martha is daily troubled about many things but the soule with Mary should attend wholy upon God and suffer nothing to harbour there but what is holy and pure yea the soule must love nothing but God as the wife with a conjugall love must love none besides her husband Thirdly the soule is more excellent then the Answ 3 body and therefore more to bee cared for in regard of the nature and substance thereof the body is mortall the soule immortall the body of a corporall substance the soule of a spirituall the body partly and in some sort wholy from man but the soule wholly from God the body of an earthly nature the soule of a spirituall Quest 2 Why must our care and affections be set upon the best things to wit spirituall Answ 1 First because this argues our wisedome whereas the contrary would argue us to be but foolish and childish Answ 2 Secondly because temporall things will not endure but spirituall graces will Answ 3 Thirdly because the most profitable temporall things are but meanes to preserve the body and temporall life but spirituall graces are profitable both for body and soule both here and hereafter for ever How doth it appeare that spirituall graces are Quest 3 more necessary and delightfull and profitable for us then corporall that we must thus prefer them before all temporall things Because whatsoever we desire or long for in temporall things we may finde in spirituall Answ and that after a more singular and ample manner as for example Dost thou desire First Riches Secondly Houses Thirdly an Inheritance Fourthly friends and good companions because thou art a sociable creature Fifthly Honour Sixthly Wisedome with Salomon Seventhly pleasure as Salomon once did Eightly Marriage dost thou thinke a good Wife or Husband a principall comfort Then Remember Godlinesse is great riches and the best treasure a 1 Tim. 6 6. In heaven there are many mansions b Ioh. 14.2 1 Pet. 1.4 There is an inheritance immortall prepared for those who serve God That on earth thou shalt be admitted into the society of the Saints and in heaven thou shalt have fellowship with God and Christ and the Saints and Angels c Ps 16.3 and Heb. 12.22 and 1 Ioh. 1.3 That in heaven thou shalt raigne and be endued with a kingdome d Rom. 8.17 2 Tim. 4.8 That in the word is true wisedome it being able to make us wise unto salvation e Colos 3.16 and 2 Tim. 3.16 That true solide perpetuall and eternall joy is onely to be found in the Lord Phi. 4.4 Ioh. 16.22 That the Lord will marry thee unto himselfe in righteousnesse in judgement in loving kindnesse and in mercy and betroth thee unto him in faithfulnesse f Hos 2.19 20. We may here observe our Saviours argument a majori ad minus God hath given you the greater things therefore he will give you the lesse he hath given you life therefore he will not deny food hee hath given you a body therefore Obser 2 he will not with-hold raiment Teaching us hereby That the experience we have of Gods mercies in greater things should make us more confidently hope for and expect the lesse Thus David saith He that delivered me from the Lyon and Beare will deliver me from this Philistine g 1 Sa. 17.37 As if he would say it is lesse dangerous for man to combat with man then for man to combat with a Beare or Lyon now God delivered me from the greater perill and therefore I dare trust him in the lesse Thus Saint Paul saith Hee who hath given Christ for you and unto you will withhold nothing from you Rom. 8.32 Why may we so boldly
two things unto us 1. That there are some to whom wee must not rashly communicate holy things of this elsewhere 2. That it is altogether unprofitable to doe it therefore wee must forbeare it Give not holy things to dogs c. as if Christ would say give not such things to such men for your labour will be in vaine Teaching us hereby Observation That our corrupt nature and froward and perverse disposition doth both hinder us from shewing forth the fruits of our hearing and also from repentance and conversion 2 Peter 2.10 Matth. 23.37 Ierem. 5. â— and 2.30 and 6.28 Whence is it that naturall men are so detained Quest 3 from repentance and conversion It is hence because First they seeke not how they may bee amended they enquire not with David wherwithall and how they may cleanse their wayes Psal 119.9 but sâ—â—epe securely onely casting about and excogitating with themselves how they may fulfill and satisfy their owne wils and pleasures Secondly the violence and vehemency of the mind will not endure to be hindred or bridled From hardnesse of heart proceeds ignorance senselessenesse wantonnes and that with greedinesse Ephes 4.18.19 and Ierem. 19.15 and 2. Tim. 3.13 Quest 5 Why is the word of God so unprofitable and fruitlesse Answer Not because the word is false which is delivered or because it is delivered weakely or negligently but because the hearers are froward yea snarling and biting dogs For First their ulcers and soares are very malignant sore and tender And Secondly the word bites being like salt or a corrosive or an incision knife And Hence Thirdly they grow angry and become enraged against the preachers of the Word like mad men falling upon the Physitian who would cure them Verse 7 Verse 7. Aske and it shall be given you seeke and yee shall finde knocke and it shall bee opened unto you Sect. 1 § 1. Aske and yee shall have Objection We say that the vow of single life is an unlawfull vow because the gift of continence is not given unto every one neither is it in any mans power to keep himselfe chast alwayes In answer hereunto the Papists produce this place in this manner Our Saviour saith aske and yee shall receive therefore wee may receive any good gift of God if wee pray for it and if any then also the gift of Chastity and continency Answer The Antecedent Aske and yee shall receive is true and is Christs but the consequence therefore wee may receive any gift that is good of God if we pray for it is false The untruth of the consequence appeares thus Gods gifts are of two sorts namely First Common to all who believe and necessary to salvation as faith repentance obedience and the feare of God Secondly speciall gifts not given to all nor necessary to salvation but peculiar onely to some as health wealth continencie single life c. Now this promise of our Saviour aske and yee shall have is meant of things necessary to salvation and not of particular and speciall gifts Question 1 What is our Saviours principall scope in these words Aske and yee shall have Answer To teach two things unto us namely First that of and from our selves we have no good thing at all but whatsoever wee have which is good comes from God the Author and fountaine of every good gift and every perfect being (k) James 1.17 Secondly that if wee desire to obtaine any thing at Gods hands we must pray unto him for it I omit altogether this second observation here having else where to treat of it and I will speake but a word or two of the first There are three phrases in this verse all which shew that of our selves we have no good thing in us at al The phrases are Asking seeking knocking Now First we begge and pray for those things which belong unto others and are nor our owne Secondly we seeke that which is lost as followes by and by Tâ—irdly wee knocke there where the dores are shut against us How doth it appeare that we have in us no good Question 2 thing at all First when we come into the world we are miserable Answer 1 being destitute of haire to cloath us as some creatures have and of nailes and teeth to defend us as others have and unable to defend our selves or to feed our selves or helpe our selves as the most creatures in some sort are I might enlarge this particular more particularly thus 1. All creatures almost can helpe themselves either by swimming or running or creâ—ping aâ— soone as they have life onely man is shiftlâ—sse and altogether unable to helpe himselfe 2. The other creatures are armed either with hornes or shels or teeth or nailes or stings or wings only man is borne without defence or armour 3. All the other creatures are cloathed onely man is borne naked And therefore these things considered we may safely say that wee are destitute of whatsoever is good Secondly those things which wee have are transitory Answer 2 and uncertaine both our estates and friends and fame and body and senses and understanding comforts and life al things whatsoever we enjoy Thirdly no good thing that wee have can bee Answer 3 blessed unto us except the Lord give a blessing therunto and make it blessed Fourthly in spirituall things we are most miserable Answer 4 being like barren ground Isa 43.4 being altogether sensuall and carnall Iohn 3.7 being corrupted in our minds Rom. 12.2 and spirits Ephes 4.23 being strangers from God and grace and spirituall knowledge (l) Ephes 2.12 4.18 And therefore it is these things considered as cleare as the day that wee have in us no good thing at all by nature § 2. Seeke and yee shall finde Sect. 2 What is the meaning of these words Quest 1 Seeking is spoken of those things which are lost Answer or at least not possessed and hath reference unto the action of finding A man is said to seeke for that which he hath lost or to seeke after that which hee doth not enjoy and that for this end that hee may find and enjoy it Doth this Relation alwayes hold betweene Seeking Quest 2 and Finding are they Relata mutua Answer 1 First there is a fourefold Seeking to wit 1. Unprofitable when a thing is sought in vaine or sought but not found Jerem. 5.1 2. Profitable when a man seekes and findes this is promised here 3. Sluggish and lazy when a man seeks carelesly sleightly for the fashion sake and without all care or paines this is falsely called Seeking which is an industrious act 6. There is a true Seeking which is accompanied with sweating and endeavour as the man sought his sheepe and the woman her groate Luke 15.4.8 And of this Seeking our Saviour speakes in this place Secondly there is a double finding namely Answer 2 1. Idle and casuall when a man findes that which hee sought not and this is fourefold First when a man findes that which
both to feede and defend their young ones Question 3 Is this naturall affection laudable Answer 1 First this love of parents unto their children is commendable in it selfe because it proceeds A naturà primà from uncorrupted nature Secondly Answer 2 this affection may be considered either First Simplicitèr as it is inherent in us and thus it is laudable Or Secondly Respectivè as it guides the will and governes our externall actions and so often it leades us into by pathes and wrong wayes For affections must not governe but be governed by right reason Who are here blame worthy as transgressors against Question 4 this naturall vertue All those who are unnaturall unto their children Rom. 1.30 Answer and 2 Tim. 3.3 as for example First some are unnaturall onely unto some of their children not unto all and that either in affection or countenance some are different in their love affecting one childe much more then another some are more sharpe in their words and corrections and more sowre in their lookes towards one then another And why because they give one sucke not to another Indeed I never read in Scripture that these were separated wee reade that a certaine woman hearing Christ cried out Blessed is the wombe that bare thee and the paps that gave thee sucke (a) Luke 11.27 And our Saviour himselfe saith that the time will come when men shall say blessed is the barren wombe which never bare and the paps which never gave sucke (b) Luke 23.29 where wee see bearing and suckling bringing forth of children and nursing and bringing up of children goe both together as if the Holy Ghost would say those whose wombes God opens enables to bring forth should open their breasts and enforce themselves to give their seede sucke which they have brought forth Sarah and Hannah give their sons sucke (c) Genes 21.7 And they who are able and may conveniently and will not are worse then Dragons Secondly 1 Sam. 1.23 Lament 4.3 some parents are unnaturall unto all their children in suffering them to perish or by undoing them through their idlenesse or pleasure or lust or gaming or prodigality and the like Thirdly those are unnaturall who make their children bastards who beget offspring in a polluted bed and so as much as in them lies labours to bring downe from heaven a curse not a blessing upon their issue Fourthly they are unnaturall who through covetousnesse will either not give fitting education and and breeding to their children or who will not labour to preferre them according to their abilities either in callings and trades or marriages Some there are who will bee at no charge with their children to bring them up according to their ranke and quality neither will affoord them meanes to set them up in the world or to advance them by matrimonie These are very unnaturall For whom doe men labour if not for their children Fiftly they are most of all unnaturall who destroy and murther their young infants And thus much for our Saviours first scope Secondly our Saviour here in saying What man Answer 2 amongst you if his children aske him bread c. doth teach us that wee ought in temporall things to aske at Gods hands only moderate things because great things are not necessary for us neither doe we know whether they bee profitable for us or not and that they are perillous wee may bee certainly assured of § 2. If yee then being evill know how to give Sect. 2 good gifts unto your children c. Our Saviour in these words showes that evill men can give good things How doth this appeare for S. Iames saith that Quest 1 from a bitter fountaine cannot come sweet water and Christ himselfe elsewhere saith that an evill tree cannot bring forth good fruit Those things which evill men give are not their owne or proceed not from themselves Answer but are given unto them by God and therefore are good all things being so which proceede from him § 3. Unto your children Sect. 3 Our Saviour showes here expressely that evill men may give good gifts unto theirs implying therby That men may bee good parents temporally Observation and yet evill men How doth this appeare Quest 1 First because this is but a naturall goodnesse not Answer 1 a spirituall Secondly because herein men respect not so much Answer 2 God or his law or their duety towards him but onely their children and in them themselves they they being a part of them as was affirmed even now Quest 2 What good gifts can evill men give Good things are two-fold viz. Answer Temporall of these wee speake and this a wicked man may give Spirituall and these a wicked man cannot give Sect. 5 § 5. How much more shall your Father which is in heaven c. Christ our blessed Saviour here argues from man unto God teaching us Observat That good in man is the exemplar of God this appeares thus First whatsoever man hath which is good proceeds essentially from God Quicquid est in Deo est ipse Deus quicquid à Deo est Deo simile Whatsoever is essentiall in God is God himselfe and whatsoever proceeds from God is like unto him Secondly hence man was created after Gods own Image Ephes 4.24 Question Answer After what Image of God was man made There is a threefolde Image First Spiritus of spirit thus man was created in righteousnesse and holinesse of truth (d) Ephes 4.22 Secondly Animae of soule thus man was endued with knowledge and of this the Lord speaks when he saith Man is become like one of us to know good and evill (e) Genes 3.22 and of this Image we speake in this place Thirdly some adde Corporis of body Os homini sublime dedit but this is curious Verse 12 Verse 12. Therefore all things whatsoever yee would that men should doe to you doe yee even so to them for this is the law and Prophets § 1. Ergo therefore This Illative arguing some dependance upon something going before it may be demanded What coherence and connexion this verse hath with the former and whereupon it depends First Quest some say it hath reference unto the ninth verse where wee have a promise of being heard Answer 1 as if our Saviour would say doe you desire that God may heare and grant your requests then bee you prone to heare and easie to be entreated of your brethren (f) Aretius S. But Christ teacheth us from our owne will in regard of man not in regard of God What you would that men should doe unto you doe yee the same unto them Secondly some referre these words to the same Answer 2 promise made Verse 9. but otherwise namely thus you shall receive from God what you aske upon this condition that you doe unto others what you would they should doe unto you (g) Chrysost S. Thirdly Musculus upon these words telleth us that some referre them to the first verse
and 2. Pet. 2.1 and 3.3 Iude 4.18 verses From whence comes it that the Church is never Quest 1 free from false Prophets First from the malice of Sathan who is Gods Answer 1 Ape and therefore will have his Chappell where God hath his Church Revel 2.9 And will sow tares where God sowes corne Secondly this comes from the justice of God Answer 2 who gives them over to believe lyes who will not believe the trueth 2 Thessal 2.11 and 1 King 22. They would not believe the Lords Prophet and therefore a lying spirit in the mouth of their false prophets deceives them Thirdly from the wisdome of God who permits Answer 3 errours and false teachers that the good may be discerned 1 Cor. 11.19 How many sorts of false prophets are there Quest 2 First Hereticks who labour to seduce men from Answer 1 the faith teaching opinions which overthrow some fundamentall trueth 1. Timeth 4.1 and 2. Peter 2.1 Secondly ignorant persons who desire to be Answer 2 teachers and yet neither understand what they say nor whereof they affirme 1 Timoth. 1.7 And so both deceive others and are also deceived themselves 2 Timoth. 3.13 Thirdly proud as Diotrephes who loved the Answer 3 preheminence 2 John Fourthly contentious Some saith Saint Paul Answer 4 preach Christ out of envy and contention Philip. 1.15.16 Fiftly covetous who goe about to deceive for Answer 5 their owne base ends Rom. 16.17.18 Sixtly hypocriticall as follows afterwards Answer 6 § 3. In sheepes clothing Section 3 What is meant by these words Question First Christ in these words alludeth to the practise Answer 1 of false Prophets in former times who counterfeited the true Prophets in their attire for the ancient Prophets were usually clothed in rough and course attire hence Elias in regard of his attire is called an hairy man 2 King 1.8 and John Baptist Math. 3.4 And the false Prophets did counterfeit the true in their attire for this end that they might more easily deceive the people as Zachar. 13.4 the Lord saith of them they shall weare a rough garment to deceive for when they wore such course attire made either of sheepes skinnes or sheepes wooll wherewith the true Prophets were usually clothed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeed they were full fraught with damnable errours Now Christs meaning in this allusion is to shew that false Prophets have plausible pretences for their damnable doctrine and therefore are the more dangerous Perkins S. Second the true meaning of these words is this Answer 2 they shall have a shew of that sanctity authourity and divinity which the true Pastors of the Church have particularly 1. They shall saine Revelations as Mahomet David Georgius the Anabaptists and Basileans did 2. They shall cite Scripture for their opinions but corrupt it as the devill did Math. 4. 3. They shall boast of miracles as the Egyptians did in time past and the Jesuites at this day (r) Reade Deut. 13.1.2 2. Thes 2.9 4. They shall have an outward shew of holinesse and sanctity as Socinus had in Polinia and the Jesuites where they come This kind of garment Paul cals hypocrisie 1 Timoth 4.2 (Å¿) 2 Tim. 3.5 5. They shall bragge of succession as the Papists doe And thus come clothed in sheepes skins § 4. But inwardly are ravening wolves Sect. 4 Christ in those words showes that there are many Ministers devoure teare and destroy but feede not (t) Acts 20.28.29 Why are they called Wolves First for their covetousnesse because they are Question 1 alwayes greedie and never satisfied Rom. 16.17 Answer 1 Secondly for their crueltie because they labour Answer 2 to seduce and pervert and draw people from Christ unto Sathan from life unto death Acts 20.29 How may they be known Question 2 First by their pride they exalt themselves but Answer 1 the Apostles did not so Secondly by their covetousnesse they seeke Answer 2 themselves but the Apostles did not so Thirdly by their carnalitie they are so much Answer 3 given to the world and their pleasure that they â—indeâ— men rather thou further them from the profession of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill life in a leader hindereth the march Fourthly by their entrance Ierem. 23. coming Answer 4 when they were not sent Rom. 10. and 2. Timoth. 3.6 Fiftly by their doctrine if it bee either erroneous Answer 5 or factious Sixtly by their endeavour or end if they labour Answer 6 to draw disciples after them Acts 20.30 verse 16. Verse 16 yee shall know them by their fruits Doe men gather grapes of thornes or figs of thistles § 1. Yeâ— shall know them by their fruits Sect. 1 What is the meaning of these words Question 1 Christ meaneth not so much the fruit of their lives for that in outward appearance Answer and in the judgement of man may bee as good as the true Prophets they coming as the other doe in sheepes clothing as of their doctrine for that wee must specially marke trying it by the word and not be carried away with the pompous ostentation of their works What are the fruits of true doctrine Question 2 The fruits are many Answer but having to speake of this elsewhere by Gods assistance hereafter I now instance but upon one maine fruit which is acknowledged by all sides and on all hands without controversie and that is pietie of life And therefore upon what trâ—e of doctrine wee finde this fruit of holinesse and sanctity grow we must judge it a good tree The Papists here object Objection Many trâ—es of thereformed Churches bring forth evill fruites Many Protestants live wicked lives Answer 1 First we know it we acknowledge it and from our hearts deplore and bewaile it Answer 2 Secondly if it be thus with the Protestants what is it with the Papists They will not wash their hands I am sure from this none of their writers ever affirming that all Papists are Saints Answer 3 Thirdly the question is not concerning the life but concerning the doctrine whether that impiety of life which is in some of our Church flowes from the doctrine of our Church as from a fountaine or from the corruption of their owne nature Let us now examine this both in us and them First we affirme that the impuritie of life which is in some Protestants proceeds not from the doctrine of our Church and wee confirme it thus 1. Because wee daily inculcate into the eares of our people those Apostolicall precepts and assertions Those who are in Christ Iesus have crucified the flesh with the affections and Lusts Galath 5. And those who hope to bee saved by Christ must purge themselves 1 Iohn 3. And that they must put off the old man and put on the new Roman 13.12.13 Yea follow after holinesse because without this none can bee saved This our Church teaches and this many although not all in our Church
amisse Answer 2 Secondly sometimes they speake fainedly and hypocritically and then speaking the trueth of God they may benefit others thereby but so it is not their fruit but the blessing of God upon his own ordinance and thus Cayphaâ— prophesied when hee was High-priest and Saul when hee was amongst the Prophets Whether can false teachâ— is truely convert aâ—y Question 6 from their sinnes unto God First it is not safe to answer negatively and say Answer 1 they cannot For 1. There is a dogmatiâ—â—â— I knowledge of Christ which they may have although they have not the practicall which is mentioned John 17.3 This is life eternall to know thee and hiâ—â— whom thou hast sent Jesus Christ 2. The power of the Word doth depend upon the ordinance of God whoseâ—â—s it and not upon the worthinesse of the man who brings it Hence Paul seemes to intimate that a man may preach profitably unto others and yet not to him selfe 1 Corinth 9.27 Yea God sometimes works with evill â—oâ—les and by bad meanes or instruments as wee see hee sent his word by Balaam and directed Caiphas to speake true yea Sathan himselfe confesseth Christ An evill King may governe well and a false teacher save others and yet damne himselfe as they did who built Noahs Arke 3. The power of regenerating is not in man but in the Word Iames 1.18 the spirit aplying it to the soule 1 Cor. 3.6 4. If an evill teacher may not convert and benefit others then why are wee commanded by Christ to heare such All therefore whatsoever they bid you observe that observe anâ— doe (u) Matth. 23.3 Secondly such certainly cannot preach zealously with a true affection and good heart but either Answer 2 coldly or hypocritically § 3. Neither figs of thisâ—â—es Section 3 Our Saviour showes two things in these words namely First if the tree be bad the fruit cannot be good if the tree be a Thistle the fruit cannot bee Figges of this something hath beene spoken and more remaines to be spoken verse 18. Secondly if the fruit bee good we must not judge the tree to bee bad if the fruit bee figges wee must not judge the tree to be a Thistle For men doe not gather figgs of Thistles Why are not they to be suspected or judged who Question 1 bring forth good fruit First because wee should imitate our God now Answer 1 hee never punisheth but for acertaine and apparent fault and therefore wee should not suspect without some apparent signes or palpable persecutions Secondly because none are rashly to bee judged Answer 2 without good ground Iohn 7 51. Iames 4.11 Thirdly because judgement belongs unto God Answer 3 1 Corinth 4.5 And therefore this is to take the sword out of Gods hands which is dangerous unto any and a thing full of perill Rom. 14.4.10.13 Fourthly because charitie is not suspicious 1 Cor. Answer 4 13. And therefore those who suspect the tree when the fruit is faire and good are too emptie of this grace of Christian love Fiftly because the heart is unsearcheable Ierem. Answer 5 17.9 wee see the actions not the heart and affections and therefore where wee see good things done there we must thinke that they are done with a true affection and right heart Sixtly they who bring forth good fruit are not to Answer 6 bee suspected because wee are implicitely forbidden it in these words and expressely 〈◊〉 the first words of this verse and verse 20. yee shall know them by their fruits where our Saviour would have us to leave the heart unto God and where wee see good fruits there to judge the heart and tree to bee good also Question 2 What are the causes that men so often judge and suspect the tree when the fruit is good Answer 1 First because of some heavy affliction the world looking upon a man whose life hath beene outwardly unspotted doth presently conclude that his religion was but hypocriticall if it see him under some sharpe and grievous disaster and mise y. Thus do Iobs friends And thus do both Jewes and Gentiles Luke 13.2 Acts 28.4 Answer 2 Secondly the cause of this uncharitable judgement is sometimes the envie of another mans glory wee envying the estimation our brother hath in the world by reason of his unblameable Life do therefore censure and judge his profession to bee but in hypocrisie Matth. 10.25 and 12.24 Luke 7.34 Answer 3 Thirdly sometime malice is the cause hereof thus the Jewes judge Christ to have a divell John 9.16 Answer 4 Fourthly this unchristian judgement doth sometimes proceed from hypocrisie many a man cosening the world with false pretences doth judge other men to doe so likewise Rom. 1. last verse and 2.1 Verse 17 Verse 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit Our Saviour speaking here of the regenerate and unregenerate man may move this question Question 1 Who are not Regenerated Answer They who doe not fructifie in good works Gal. 5.15.25 Philip. 1.27 What trees are there in the Church which thus fructifie not First hypocrites who have onely a forme of Question 2 godlinesse 2 Timoth. 3.5 drawing neere unto Answer 1 God with their lips while their hearts are far from him Matth. 15.9 Secondly Back-sliders who start aside like broken Answer 2 bowes forsaking and leaving their first love Reade Gal. 3.3 Revel 2.5 Doe the regenerate then not sin at all Question 3 First certainly they sinne 1 Iohn 1.8 And therefore Answer 1 are taught daily to pray forgive us our debts Secondly but they walke not in the wayes of Answer 2 sinne neither make it their worke but watch and strive against it as shall elsewhere more amply bee shewed Verse 18. Verse 18 A good tree cannot bring forth evill fruit neither can a corrupt tree bring forth good fruit § 1. A good tree cannot bring forth evill Sect. 1 fruit Saint Hierome s Galath 5. thinkes this place is not spoken of men but of the fruites of the flesh and Spirit Two things are here directly pointed at namely First that a good tree cannot bring forth evill fruit N. Secondly that an evill tree cannot bring forth good fruit § 2. N. First make the tree good and then the fruit cannot bee evill For a good tree cannot bring forth evill fruit Who is a good man or a good â—ee doth not Question 1 Christ say there is none good save God Matth. 19.17 Goodnesse is either Abusive and that either by Or The phrase or proprietie of speech when goodnes is taken for beautie Answer Genes 6.2 1. Samuel 9.2 2 Pet. 2.21 or propernesse of person The sonnes of God saw the daughters of men that they were good so the Latine hath it that is beautifull So Saul was a choice young man and a goodly that is a very personable and proper man Or Comparison Thus S. Paul saith That it had beene good for those who relapsed if they had never knowne
at that day Surely it shall goe well with the righteous Answer and therefore let us examine our selves by these signes whether we be righteous men or not to wit First are all thy sinnes pardoned and blotted out in Christ art thou washed cleane in the blood of the Lambe Psalme 32.1 Rev. 7.14 Secondly hath the Spirit of God taught thee to call God Father art thou by the Spirit assured that thou art a child of God by adoption Rom. 8.15 Galath 4.6 Thirdly art thou cloathed with the garments of Christs righteousnesse and dost thou show forth the fruits of holinesse in thy life and conversation 1 Cor. 6.10 Rev. 19.8 Certainely to him who is assured by the evidence of the Spirit of his remission adoption and justification in Christ and of his sanctification by the Holy-Ghost the last day will be a day of refreshing and unspeakeable consolation Sect. 2 § 2. Have we not prophecied in thy name Two things are here observable to wit First that wicked men may prophecy in the name of Christ E. Secondly that those who prophecy in the name of Christ and are false Apostles are the worst of all F. E. First in these words we have prophecied in thy name our Saviour showes That wicked men may prophecie in the name of Christ or that the onely profession of the name of Christ is not sufficient unto salvation 1 Cor. 9.27 And hence it is that wicked men who will not be reformed are forbidden to take the word of God in their mouthes Quest 1 Psalme 50.16 How doth it appeare that a man may both professe Answer 1 and preach Christ and yet not be saved First this appeares Ab origine from the originall ground or cause thereof For it may proceed 1. From covetousnesse that they maybe provided for and maintained Or 2. From vaine glory that they may be praised and applauded Or 3. From hypocriticall pride that they may reprehend Answer 2 and blame others Secondly this is evident Ab effectu from the effects because such an one by his preaching and profession doth often amend reclame and reforme others but not himselfe Psalme 50.16 and 1 Cor. 9.27 F. Secondly Christ by these words Wee have prophecied in thy name doth teach us That those who prophecie in the name of Christ and are but false Apostles are the worst of all because they deceive unstable soules under Christs name Or they deceive the most dangerously who doe it Quest 2 under a pretence of Religion as Colos 2.18.23 Why are they the worst who under a colour of Religion deceive others Answer Because such deceive the good or those who are well minded and judge according to the outward appearance Math. 24.24 and 2 Cor. 11.13 If Satan should show himselfe in his colours when he tempts the very conscience of man would abhorre his temptations and for feare flie unto God And therefore those who goe about to deceive under a colour of Religion doe most nearely resemble the devill who transformeth himselfe into an Angell of light when he would deceive Section 3 § 3. In thy name we have cast out devils Our Saviour in these words sheweth That a man may have power over Satan and yet not be saved Luke 10.20 The Apostles say the devils were subdued unto us now amongst them was Judas who I am perswaded cast out devils as well as the rest yea it is cleare that Simon Magus and Elymas the sorcerer had power over Satan as shall be shewed more by and by Quest 1 Why doth God give this power unto such as are indeed the captives of Satan for such are all who are not the free-men of Jesus Christ First this power is given for the confirming of others Signes are for those who beleeve not 1 Corinth Answer 1 14. Secondly this power is given for the magnifying Answer 2 of the Gospell which they preach How manifold is this power which false Prophets Quest 2 or any other wicked men have over Satan There are principally three sorts of men who have power over Satan Answer or there is a threefold power which men have over him viz. either 1. by the permission and concession of God Or 2. by the contract of the devill Or 3. by the vertue of meanes or second causes First some have power over Satan concessione Dei by the concession and permission of God And this is twofold to wit either annexed and tyed 1. To the Apostolicall Ordination and thus Christ promiseth them this power and performeth his promise unto them for in the name of Christ they cast out devils Acts 16. 2. This permission or concession is annexed unto faith by the meanes of prayer the word and striving struggling and wrastling against Satan Ephes 6. and James 4. and 1 Pet. 5. Now this power is altogether good and every man ought to labour so diligently and industriously in the use of these meanes that the Lord might give this power unto him Secondly some have power over Satan Contractu Satanae by some compact or agreement which is betweene them and the devill thus Witches have power over the devill by some contract either openly or secretly made betwixt them Now there are two sorts of these witches namely good and bad hurting and helping witches as they usually are tearmed by the vulgar sort but indeed they are both bad because they use the helpe of the devill to the disgrace and dishonour of God as though he were not able to helpe them Now indeed neither the hurting nor helping witch hath power over Satan but onely seemeth to have for while they seeme to cast him out of others he doth possesse them themselves Thirdly some seeme to have power over Satan Ex vi usu Mediorum by vertue of some second causes and the use of some meanes thus Inchanters and Conjurers have power over Satan Augustine telleth us (k) August Civit. Dei 10.11 that Porphyrius would boast that the Magicians could afright the devill and make him tremble and quake like an Aspen leafe But these are but trifles for he according to his wonted subtlety doth faine himselfe timerous and cowardly that hee may the easier overcome and prevaile against those who seeme audacious and bold Sect. 4 § 4. In thy name we have done many wonderfull workes Christ our blessed Saviour would by these words have us to know that the faith of Miracles doth not make nor assure a man to be the child of God neither doth it alwayes prove or argue true Religion or sound doctrine This appeares by the example of Jannes and Jambres and also by these places Math. 24.24 and 2 Thes 2.9 c. And therefore God admonisheth his people not to be seduced although some should worke miracles for the confirming of their false superstitious and Idolatrous doctrine Deuter. 13.1.2 c. Quest 1 Why doth the Lord permit and suffer wicked men to worke miracles Answer 1 First God suffereth it to prove his children whether they be so
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
labour for internall light and peace and that we may be filled with the fulnesse of God Jerem. 31.34 Phil. 4.7 Ephe. 2 1â— Fourthly let us consecrate and dedicate our selves wholy up unto the Lord 1 Corinth 6.20 This is done two manner of wayes namely 1. Voto by vow This many promise to doe vowing and promising to serve the Lord. 2. Praxi in performance And thus wee must principally study how to serve and glorifie our God in all things Verse 24.25 all our dayes Verse 24.25 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rocke And the raine descended and the flouds came and the wind blew and beat upon that house and it fell Sect. 1 not for it was founded upon a rocke § 1. Whosoever heareth these sayings doth them Our Saviour not saying barely whosoever heareth but adding who so heareth and doth these things may move these questions namely Quest 1 How many sort of hearers are there Answer 1 First some separate themselves from phanaticall and erroneous opinions hearing onely the word of God and acknowledging it onely to be the good word of truth thus approving praising and admiring of it and here stopping contenting themselves with this that they heare the word that they can discerne thereof and that they professe themselves to embrace the doctrine therein contained These are they whom our Saviour here saith heare the word but doe it not Answer 2 Secondly some heare the word and yet remaine wicked both in word and deed Thirdly some heare the word and are thereby perswaded to eschew evill but not to doe Answer 3 good Fourethly some heare the word and seeme to Answer 4 obey it both in word and deed but doe it in hypocrisie making faire shewes and pretences before men but their hearts runnes after their sinnes Fiftly some heare the word and labour in sincerity Answer 5 of heart to obey it Who is the best and most blessed hearer Quest 2 He that heareth the word of God and doth it Answer for such an one our Saviour pronounceth truly wise How may we know whether we be such blessed Quest 3 hearers or not Wee may easily know that we are hearers and doers by these signes namely Answer First if we heare the word with joy as Jeremiah did Thy words were found and I did eate them and thy word was unto me the joy and rejoycing of mine heart Jerem. 15.16 Secondly if wee doe with the word as with Physicke sent unto us in our necessity and sicknesse that is neither reject it nor apply it unto others but unto our selves onely Thirdly if we concoct and digest all things well which wee heare labouring to sucke some good juice out of all we heare It is an excellent signe of a good hearer to come away frâ—m the word either better or more learned either more humbled or more comforted either taught some lesson which formerly he had not learnt or more confirmed in some truth which formely hee had heard Certainely it is a signe of a sound body to turne all good meat into good blood moysture and nourishment Fourthly if wee be reproved and checked by the word and endure it patiently not being a whit provoked or incensed thereby but loving reproofe better then flattery it is a sure signe of a good hearer For flesh and blood cannot teach this it being opposite unto nature but it is the worke of the blessed Spirit Fiftly if we doe not onely patiently heare reproofe but also desire corrosives and reprehensions yea come unto the word with a desire that God would lay open and manifest unto us whatsoever in us is displeasing unto him it is an excellent signe of a good hearer And therefore if wee desire to be such as build their houses upon the true rocke let us heare the word of God with joy not with wearisomenesse let us apply it unto our selves not unto others let us lay up in our hearts and practise in our lives what wee heare in the word let us love nor hate those who reprove us yea let us desire God when wee come to his house so to direct the mouth of his servant who from him is to speake unto us that the word preached may be as a glasse wherin we may clearely see all our blemishes and whatsoever is amisse How may men gaine by their hearing or what Quest 4 is required of those who desire so to heare that they may reape true benefit thereby First they must meditate and ruminate seriously Answer 1 of what they reade and heare Secondly they must pray fervently unto God Answer 2 to give them grace to beleeve and practise what they reade or heare Answer 3 Thirdly they must talke and conferre about that which they read or heare because frequent meditation fervent supplication and pious communication and conference causeth the word to take deeper roote and to bring forth much sweeter fruit in us Our Saviour here conjoyning hearing and doing together would have us know that neither of them are sufficient alone wee must not heare and refuse to obey for that is but dead hearing wee must not obey and refuse to heare for that is but blend obedience Quest 5 Why must we both heare and doe the word of God Answer 1 First because all spirituall knowledge is to be found in the word Esa 8.20 Colos 3.16 Answer 2 Secondly because the sweetest comfort and soundest doctrine is drawne from the fountaine of the Scriptures whence it is compared to hony Ezech. 3.3 to wine and milke Esa 55.1.2 yea it is much sweeter then hony Psal 119.103 and more precious then gold Psal 1â—9 72.127 Answer 3 Thirdly the Scripture was written for us and for our instruction and consolation Rom. 4.23 and 15.4 and 1 Corinth 10.11 and therefore there is great reason that we should be both diligent in hearing and carefull in the practise thereof Answer 4 Fourthly it is necessary that we should both heare and obey the word because it is the best weapon against Satan God is stronger then Satan and his word is more powerfull then the devils assaults as we see Math. 4.7 and Ephes â— 7 and 2 Timoth. 3.16 and Hebr. 1.3 Answer 5 Fiftly it is requisite that we should heare and doe those things which the word teacheth because it is the foundation or ground worke of our salvation Acts 13.16 and 28.28 As appeares thus 1. The word is the meanes to beget us James 1.18 and 1 Pet. 1.23 2. The word is the meanes to worke faith in us Rom. 10.17 3. The word doth feed and nourish us as well as beget us for ex iisdem nutrimur ex quibus generamur 1 Pet. 2.2 4. The word is the sword whereby our spirituall enemies are over-come Ephes 6.13 5. The word is a light and a Lanthorne to direct our steps by Psal 119.105 6. The word is the mighty power of God unto salvation
Answer 1 be made partakers of the word and therefore the Spirit pronounceth The feete of those blessed who bring the glad tidings of peace Rom. 10. Secondly but it may be unto a people a heavy Answer 2 judgement For 1. The word it selfe will condemne those who have enjoyed it but not rejoyced in it neither beene obedient unto it Ezech. 2.5 2. The word shall be taken away from those in judgement who will not obey it Acts 18. The Apostles shake the dust off their feet and depart and Acts 19.9 Paul separates the Disciples and sends them away And this from whom the word is taken becomes thus twise miserable for First they are deprived of the word which is a treasure more to be prized then all the world Secondly the word being once taken away all judgements both temporall and spirituall will certainely follow 3. Those unto whom the word was never preached shall be punished lesse then those amongst whom it hath beene Tyre and Sidon shall be more favourably dealt withall then Capernaum at the day of Judgement and therefore it is evident that the word accidentally may be unto a people a heavy judgement 4. The more grace and favour God hath shewed unto any nation or people the greater and more heavy shall their condemnation be if they despise or slight the word Capernaum was lift up unto heaven by reason of the mercies and meanes offred unto her Math. 1. â—â— but because she made not such use of them as she ought she was therefore plunged the more deepe into hell And thus it is cleare that all are not happy who enjoy the word but some thereby become much more miserable Who are made more miserable by the word First those who onely receive it Capernaum Quest 4 receives the word Nazareth refuseth it and the Answer 1 Galathians receive Paul Galath 4. and yet become enemies unto him Secondly those who heare it but beleeve it not Hebr. 4.2 Answer 1 Thirdly those who say unto the Prophets prophesie not and forbid Ministers to preach Answer 3 Fourthly those who neither are allured by the promises nor terrified by threatnings of the word Answer 4 of God 2 Chronic. 36.16 Fiftly those who are weary of the word and beginne to loath it Malach. 1.13 Certainely Answer 5 it had beene better for all these not to have enjoyed the word at all How may we know whether we make such good use of the word that we may be assured it is blessed Quest 5 unto us Examine these things viz. First Answer dost thou heare the word of God with contrition and compunction of heart like those who were pricked in heart Acts 2.37 or those who cryed out What shall wee doe Luke 3.11 Secondly dost thou heare the word with joy as Samaria did Acts 8.8 Thirdly dost thou grow up and encrease both in knowledge and mortification and faith and all graces by the word 2 Thes 1.3 Fourthly dost thou with a full purpose of heart continue and persevere both in hearing obeying of the word of God without wearinesse or irksomnesse Certainely these are signes that we are better by the word and it blessed unto us Section 2 § 2. There came a Centurion unto him Quest 1 What was this Centurion in regard of his quality Answer He was a man of great power for the better understanding of this observe these things First a Centurion sometimes was a Captaine over fifty as 2 King 1.9 Secondly sometimes a Centurion had the governing and leading of 128. men Thirdly the ordinary Centurion was Captaine over 256. men Alex. ab Al. 350.6 Fourthly the Souldiers every morning went to the Centurions Tent to salute him Alex. ab Al. 359.8 Luke 7.3 Fiftly this Centurion was above the Elders of Israel as appeares by his sending of them to Jesus and yet he humbles himselfe to Christ as followes afterwards to teach us that not onely poore and base people but the greatest Potentates must humble themselves to Christ Quest 2 What was this Centurion by nation Answer He was a Romane not a Jew now salvation was of the Jewes Rom. 3.2 and 9.4 But yet wee see Christ respects him Ephes 2.14 to shew that the partition wall was now broken downe and that God was not onely the God of the Jewes but of the Gentiles also Acts 10.34 and 13.26.47 and 22.21 Section 3 § 3. Came unto him The Centurion came not himselfe unto Christ but came onely by messengers Luke 7.3 that is by the Elders of the Jewes who were his Intercessours Comestor And hence the Papists urge the necessity and warrantablenesse of the intercession of the Saints unto Christ for us Objecting Objection 1 many things Eliphaz bids Job call upon the Saints Job 5.1 therefore it is lawfull to doe it Answer 1 First Eliphaz is reproved by God for not speaking the thing which was right Answer 2 Secondly and I rather thinke that Eliphaz derides in that place then commands such invocation Object 2 The Angels rejoyce at the conversion of a sinner Luke 15.10 therefore they know what is done Answer 1 here on earth by us First the Angels are ministring spirits for our good and not the Saints wherefore it followes not the Angels rejoyce at our conversion therefore the Answer 2 Saints are to be prayed unto Secondly the consequence also is false another way They know what is done by us therefore they Objection 3 unto are to be invocated followes not The Saints pray for us therefore we may pray Answer 1 unto them First for the Antecedent I grant that the Saints pray in generall for the accomplishing of the body of Christ and the gathering together of the Answer 2 Saints Secondly for the Consequent I say it is false they pray thus in generall for us therefore wee in particular and for particular blessings may pray unto them followes not See before Math. 6.9 Object 4 The Saints see in the face of God all our wants Math. 18.10 Therefore wee may pray unto them for particular blessings Answer The Antecedent is false for they see the face of God and therein all fulnesse of joy but this is nothing unto the world or unto the things done therein Dives in hell prayes unto Abraham Lu. 16.23 First this is but a Parable and no reall history Object 5 Answer 1 Secondly Dives prayes but prevailes not neither Answer 2 obtaines so much as a drop of cold water and therefore this is but a poore Argument Thirdly the scope of the Parable is to shew that Answer 3 after death wicked men shall not obtaine the least mercy from God Fourthly the Papists say that Abraham was in Answer 4 Limbo not in heaven and therefore this example will not availe them at all Dives in hell prayed to Abraham in Limbo Patrum therefore the children of men on earth may pray to the Saints in heaven this followes not The Papists distinguish here saying that here is a double Mediation viz. First of
much more to relieve and care for those who are sicke Secondly because Christians ought to bee Answer 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of affection and compassion Christ weepes for Lazarus John 11. and for Ierusalem Luke 19.41 Paul weepes for Epaphroditus Philip. 2.27 and would have us to bee tender over one another as members of the same body Rom. 12.14 Thirdly because otherwise wee should be worse Answer 3 than the heathens or infidels for although they know not what religion is yet they know what honestie is and therefore as a dishonest action will not forsake their servants when they are sicke as we see in this Centurion Whence comes it that some are so hard hearted as Quest 4 to exclude extrude their servants in their sicknes Answer 1 First it proceeds from this that we respect our owne proper profit and not brotherly love this Centurion doth not thus but speedily sends the Elders of the Jewes unto Christ humbly beseeching him to cure his servant Secondly it springs from hence that we doe not Answer 2 remember that we have a Master in heaven Ephes 6.9 Coloss 4.1 For if he should extrude us out of his presence when wee are disobedient or unprofitable servants what would become of us yea how miserable should we be § 6. Sicke of the Palsie Section 6 These sicknesses which ever and anone are healed by our Saviour are types and figures of the diseases maladies of the soule from whence we may observe That our soules are sicke of the palsie Observat untill they be healed by Christ Quest 1 What is the nature of this griefe and maladie Answer 1 First the disease is in the nerves and doth so stop all the chinkes and pores that the animall spirits cannot penetrate Thus when the heart is stopped and shut up grace and the spirit of life cannot enter Christ knocks at the dore of the heart Revel 3.20 but the hard heart will not open Psal 95.8 and Rom. 2.5 Now hence from the stopping of the pores proceeds these things viz. 1. Insensibility for sense is taken away from the nerves except only when there is some heate commixt with them and then the palsie is painefull so naturally we are insensible and past feeling (l) Ephes 4.18 s. except only then when the conscience is warmed with the sight and sense of sinne and then we become desperate like Cain and Iudas 2. By the stopping of the chinkes and pores of the nerves so that the animall spirits cannot pierce into the sinewes is taken away motion For First when sense is taken away there is a numnesse And Secondly when sense and motion are taken away then comes the palsie and shaking of the hand or heade Thus it is with us for naturally 1. All power of doing good is taken away from us And 2. All motion that is we have naturally no power to move our selves unto good or to remove evill from us 3. Those who are sorely takeÌ„ with the palsie seeme to be very well so long as they lye quiet but if they once endeavour to walke or worke then they either fall or feele their impotency inability to doe that which they desire Thus is it with us so long as we lye quiet in the bed of sin we are well enough and happy enough thinking that we lacâ—e nothing but are rich Revel 3.17 abounding with all things but if once wee desire and endeavor to lay hold upon Christ and to worke out our salvation wee shall finde that of our selves wee are not able to speake a good word or thinke a good thought or doe any good deed 4. Those who are taken with the palsie may dreame that they are well and can walke and worke but when they awake there is no such thing So men lulled asleepe with carnall security perswade themselves that they are in an estate of salvation but when their conscience is awakened they finde it otherwise Thus much for the place of this disease Answer 2 Secondly the cause of the palsie is a thicke and clammy fleame which cannot bee purged out So a viscous perversenesse and obstinacie cannot easily be expelled neither loves to be disturbed or removed Acts 19.9 Hebr. 3.13 stiffe necks hardly bend to the yoake of obedience Acts 17.51 and hard hearts will not easily relent Marke 16.14 but easily become rebellious and gainsaying Jerem. 44.16 Answer 3 Thirdly the palsie doth coole all the blood and the very arteries and sinewes wherein the spirit of life mixed with blood doth runne and so mortifies them by little and little So sinne hath killed all the grace that was in us in our first creation and mortified all our zeale in so much as now wee are but rotten and corrupt carkasses reprobats unto every good worke Answer 4 Fourthly we may consider of the place or part affected with the palsie which is either 1. Sometimes one side or one member called the dead palsie which if it have so thorowly seazed upon or setled and taken roote in that part that it cannot be removed at length it killeth the whâ—le body So one raigning and remaining sinne is suffi ient to bring both body and soule to eternall perdition and destruction 2. Sometimes the palsie goes from one side to the other and from thence to the head So our naturall corruption leades us from one sinne and degree of sinne unto another untill at length it bring us unto finall impenitencie 3. Although this tough clammy flegme which is the cause of the palsie settle more in one place then in another yet is it spread dispersed through all the body so there is a generall corruption in out whole nature which showes it selfe more particularly in some sinne then in other 4. There is a kind of palsie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that drawes the sinewes of the legâ— together and makes lame And this I conceive was the cause of his lamenesse whom wee reade of Acts 3. So sinne makes us lame and unable to walke in the wayes of God and to run the race that is set before us Fiftly we may consider the cure of the Palsie Answer 5 and therein these things to wit 1. The cure of this disease is hindered and the disease it selfe made worse by the aire if it be either cold moist thicke or cloudy but is helped by the aire which is warme drie pure and cleare So sin is cured by these meanes viz First by a warme and hot zeale against sinne and for Gods glory And Secondly by labour industry and endeavour and not by ease and idlenesse See before Math. 7.5 And Thirdly by purity and sanctity in our lives and conversations And Fourthly by the comforts and consolations of the blessed Spirit And therefore let us labour for the fire of true zeale striving against all sin and endeavouring after all grace fervently and frequently and then we may expect the internall joy of the holy Ghost in our soules 2. The neglect
follow the conduct of the Spirit p Rom. 8.9.14 framing their lives according to his will revealed in the word and not according to the lusts and desires of the flesh for the proofe of this observe I. All men are the vessels of God Esay 52.11 and 1 Thess 4.3 and 2 Tim. 2.20 II. But there are two things wanting in us to wit First we have no oyle we are naturally but empty Lamps Neither Secondly are we able to receive oyle for the naturall man cannot understand the things that be of God 1 Cor. 2.14 III. Therefore against this vacuity and emptinesse God hath given a remedy namely First the word this is the oyle which enlightens us And Secondly the Holy Spirit opens the heart Act. 16.14 as he did the heart of Lydia and makes it capable to receive this oyl and to understand this enlightning word And Thirdly then infuseth this oyl of grace and spirituall knowledge into our hearts Rom. 5.5 IV. And hence comes the effectuall vocation when we answer to Gods call For First the word cals us Rom 10. but we refuse to hear it Esay 53.1 Secondly the Spirit of God opens the heart enlightens the eyes and giveth unto the mouth a taste and relish of the word of God and heavenly things but we are ready to relapse and fall from all these graces Heb. 6.4 5 6. Thirdly the Spirit doth imprint stamp and set on the seale so sealing us unto the day of our salvation q 1 Cor. 1.21 22. And being thus sealed with the Holy Spirit of promise we then beleeve Ephes 1.13 And thus we see that faith is the worke of the Holy Ghost and how it is wrought by the word Secondly faith being once wrought in us by the Spirit we are then confirmed rooted grounded and established in the faith Coloss 1.25 and 2.6.7 Whence proceeds I. Internall peace of conscience Philippians 4.7 And II. Spirituall joy and rejoycing Rom. 5.1 and 14.17 and 1 Pet. 1.8 And III. Externall profession of Christ Religion and of our faith in Christ 2 Cor. 4.13 and 1 Timoth 6.12 Thirdly faith being wrought and infused in us and wee established in faith then wee are renewed and sanctified both in heart and life for Faith purgeth the heart Act. 15.9 and the heart being purged the life will be pure wherefore faith is called a holy unction r 2 Cor. 1.21 because from hence I. We have victory both over Sin Rom. 6.14 Sin shall no more have dominion over you because you are under grace And the World 1 Iohn 5.4 This is the victory that overcommeth the world een your faith And the Devill 1 Iohn 2.13 and 1 Pet. 5.9 and Rom. 16.20 Ephes 6.16 II. Hence wee have power of fructifying in good works and the fruits of obedience and sanctification Iohn 15.2.3 and Gal. 5.6 And therefore there is little signe of any faith wher either sinne raigns or God is coldly or remissy served Fourthly faith being wrought in us rooted in us and wee renewed and sanctified thereby hence we have hope according to the Apostles prayer Now the God of hope fill you with all joy and peace in beleeving that you may abound in hope through the power of the Holy Ghost Rom. 5.13 and 1 Peter 1.5 And hence from this confident hope and assurance that we have in God of eternal life we hunger and desire and long to be dissolved and to be with Christ Philip. 1.23 and 2 Corinth 5.2 c. And therfore let us judge our selvs and our faith by these things Sect. 4 § 4. Not in Israel Quest 1 What is meant here by Israel Answ 1 First some understand these words figuratively of the faith of the Gentiles and Jewes Hier. s But that this is not the meaning will appear by and by Answ 2 Secondly some understand this only of the incredulous and unbeleeving Jewes but this cannot be the sense of the place because greater faith in the Centurion implieth a lesse in the rest I have found faith saith Christ implicitly in Israel but in none so much as in this Centurion And therfore by Israel cannot be meant the unbeleevers Answ 3 Thirdly some understand these words onely comparatively as though the Centurions faith were not greater simply but only comparatively in regard of some circumstances to wit I. In respect of the person Plus est idiotam pauca sapere quam virum multa ſ Chrys imperf s It is more for a child to understand a few things then for a man many II. In respect of the means it is more for an illiterate man to understand some few hard and difficult things then for a great and deep learned Scholler to understand many it is more for a man to be good in bad and ignorant places where hee hath neither good examples exhortations nor instructions then in good places where hee hath many shining lights and holy means And therfore although this Centurions faith in it selfe were but equall to the faith of many Israelites yet in regard that he was a Roman and they Jewes hee not injoying those meanes which they did his faith may be said to be greater then theirs Thus some I say expound these words and indeed this hath a fair glosse and helpes something but there is something more in the words for his faith was greater Revera as followes by and by Now these three Expositors interpret the word Nimis strictè Answ 4 Fourthly some by Israel so understand every Israelite from the beginning as if our Saviour would say I never found or there never was in any time in all Israel one of greater faith then this Centurion neither Abraham nor any other True it is that this phrase is sometimes thus used as in Matth. 11.11 Among them saith Christ that are born of women there hath not risen a greater Prophet then Iohn the Baptist that is not any as yet But yet it is not thus taken in this place because here our Saviour speaks of the time present onely that as yet in his preaching and journeying hee had not found one in Israel of greater faith except those which follow Answ 5 Fifthly some understand this of the time wherein Christ was upon the earth and of all absolutely in that time that is there was none at all in all Israel of greater faith then this Centurion As the three former answers expound the words Nimis stricté so these two latter Nimis latè for wee must neither extend them to all times nor to all persons of this age whereof Christ speaks as though the Centurions faith were greater then Peters Iohns or the blessed Virgins for certainly Maries faith was greater and Peters for he walked upon the waters And therfore this is to be understood of the auditors and hearers of Christ and not of his family How was the faith of the Centurion greater Quest 2 then all Israel or then the faith of any in Israel except the family of
Christ First Respectu temporis in regard of the time Answ 1 wherein he beleeved Quia Deitas Christi nondum mundo agnita Calvin s Because the Deitie of Christ was not as yet knowne unto the world but he acknowledged it Secondly Respectu personae in regard of the person Answ 2 beleeving because he was I. A Heathen not a Jew II. A Souldier not a Scribe or Pharisee or Doctor of the Law III. A man who was a stranger from the means of knowledge for hee was not that we reade of a Proselite or Disciple or hearer of the Scribes and Expounders of the Law And yet hee beleeves Thirdly his faith was greater Respectu laboris Answ 3 in regard of the practise of his life and his private meditations and contemplations he was a stranger unto the outward means which were proper unto the Jewes at contemplatur Chrysost s but yet hee was no stranger unto internall spirituall and divine meditations and contemplations but therein more frequent then Israel Fourthly the Centurions faith was greater Answ 4 Respectu humiliationis in regard of his humiliation hee doth thinke himselfe unworthy that Christ should do any thing for him verse 8. Fifthly and lastly his faith was greater Respectu Answ 5 roberis in regard of the strength therof for he doth not seek a signe as the Jewes elsewhere did but rests only in the word Speak but the word and my servant shall be whole verse 8. hee doth not say Come quickly as the Ruler did Iohn 4.49 but only makes his case known and so leaves it Lord saith he My servant lyeth at home sick of the Palsie grievously tormented vers 6. Yea his faith doth exceed the faith of Martha who scarcely beleeved Iohn 11.21.24 and of Philip who knew not the Father Iohn 14.8 and of Thomas Didymus Iohn 20.25 who would not beleeve without some ocular evidence but this our Centurion beleeves in Christ boldly confidently and fully Speake but the word oh Lord and it is enough say but to the Palsie depart and to health return and then I know my servant shall bee whole If the Centurions faith were thus great then Quest 3 why doth he in the beginning send the Elders of the Jews to fetch Christ as it appeares hee did Luke 73. where it is said Hee sent unto Iesus the Elders of the Iewes beseeching him that hee would come and heale his servant First it may be he staggered in faith doubted Answ 1 at first and afterwards repents him of his weaknesse and doubting Answ 2 Secondly but I rather think that he doubted not at all but only desired Christ to help him and to heale his servant and that the Jews without the Centurions knowledge or injunction did desire Christ to come Quest 4 Why doth hee not at first forbid Christ to come if hee were so confident of his power for it appears that this prohibition was not sent untill Christ came neer unto the house Luke 7.6 Answ Although hee fully beleeved that Christ was able to heale his servant yet hee little thought or at least was altogether ignorant that Christ would promise more then he durst aske he desires that Christ would be mercifull unto his servant Christ answers that He will come unto him and heale his servant now the promise of Christs comming was more then the Centurion desired or more then he thought himself worthy of And therfore when he perceives Christs purpose and hears his promise of comming unto him then he sends this second message Lord speake but the word and my servant shall be healed Observ We may learn from this Centurion that those who enjoy the lesse outward means have sometimes the greater faith those who are more remote from the externall means are neerest unto God As wee see in the Wise men to whom the Nativity of Christ was declared and not to the Scribes Mat. 2. And in those Publicans and Harlots who entred into heaven when the Pharisees were shut out Mat. 21.31 c. Quest 5 How can this stand with the alligation of the promises unto the mâ—ans Doth not God promise a blessing unto the use of the means how then can this be true that often those who are deprived of these means are the best Answ 1 First we must distinguish between an ordinary and extraordinary thing that those who are deprived of the ordinary means of grace and salvation should be better then those who enjoy the means is extraordinary for ordinarily it is otherwise Answ 2 Secondly we are tied unto the meanes but God is not wee must not look for miracles but use the means yea if wee neglect those means we can expect no blessing or favour from God at all but God is left free and hee can worke without means as well as with them and as strongly powerfully and perfectly and would have us to see and acknowledge that the means are made effectuall only by him Quest 6 How is the want of means supplied Answ 1 First Ex parte Dei on Gods part the lack of the meanes is supplied by internall grace 2 Corinthians 3.17 Answ 2 Secondly Ex parte nostra on our part the want of the meanes is supplied by contemplation prayer and the exercises of piety as wee may perceive in the Eunuch and Cornelius Quest 7 Wherein is the Centurion to be imitated by us Answ Wee must imitate him First Contemplando in contemplation for that supplyes the lack of the meanes where they can not be had as rumination doth nourish the means wher they are bad Mary is commended because she ponders those things in her heart which she heard and it is not enough to hear or reade much except wee seriously meditate of those things which wee reade and hear Secondly Humiliando by thinking basely and contemptibly of our selves here observe two times viz. I. In the entrance into the profession of Religion and then many are lowly as the Monks when they first enter into oâ—ders or when they aim at some great future preferment II. After they are sâ—aled with the Spirit of promise now for men to be truly humbled with a sense of their infirmities and weaknesse after they are effâ—ctually called and truely assured of their election and calling is both good and pleasing unto God t Phil. 3.13 c. Thirdly in the measure and strength of his faith wee should learn so confidently to beleeve in God that wee durst commit our selves unto him wholly cheerfully and by and by VERS 11. And I say unto you Vers 11. that many shall come from the East and West and shall sit downe with Abraham and Isaac and Iacob in the kingdome of heaven § 1. Many shall come Sect. 1 They are said to be but few Mat. 7.14 Object and 20 16. and 22.14 Yea experience shews how few they are for wee reade but of eight in the old world in whom the Church was preserved and yet not all those eight good wee reade but of
souls who remains and abides with them to direct instruct strengthen counsell comfort and enlighten them all the dayes of their life Quest 7 Have the Saints no Banquet on earth are they only invited to feast it in heaven Answ The Saints on earth are frequently invited to a heavenly Banquet to wit the Lords Supper and therefore they should prepare themselve as unto a Banquet when they come thither In this feast observe these things namely First that the Table is the Table of God and therefore called the Lords Table Secondly at that Table Christ serves who gives food and dainties to all his welcom guests Thirdly the food he gives and which wee there eate is his body Fourthly the guests are the Patriarkes Prophets and Apostles for they all ate the same spirituall meat and all dranke the same spirituall drinke 1 Cor. 10.1.2 c. and Heb. 12.22 Fifthly the fruit of this feast is most weighty For it is either I. A seale unto life and salvation Or II. A testimony against us unto condemnation 1 Cor. 11.31 And therfore we had need be carefull so to prepare our selves unto this Holy Table that we may receive the pledges of love and seales of life from Christ and not arguments of our condemnation Quest 8 How must wee come unto this heavenly Banquet Answ 1 First in generall come with reverence in regard of the presence of God and Christ there Answ 2 Secondly come with conscience of thy sins and that after serious examination of thy selfe wayes and actions by the word of God Answ 3 Thirdly come with a purpose of heart to leave thy sinnes yea all sins and that for ever And that thou maist be the better enabled hereunto I. Labour to hate all sins with a perfect hatred in regard both of sin it selfe and the punishment therof looking upon it with horrour hatred fear and disdaine II. Pray fervently and heartily unto thy God that he would enable thee to leave and forsake al sinnes and preserve thee from the love of any so long as thou livest Answ 4 Fourthly come with assurance of pardon without faith nothing we do is either pleasing unto God or profitable unto our selves and therfore if wee come reverently unto the Lords Table with a sight and sorrow for our sins and a sincere purpose of heart hereafter to leave and loath them wee may build and rely upon the gracious promises of Christ who hath assured such of mercy and pardon Matt. 11.28 Answ 5 Fifthly come with thanksgiving for that is necessary at a true feast If we should rise from a feast or banquet where wee had abundantly satisfied our appetites and forget or neglect to give thankes unto God wee should be more like beasts then men more like Pagans then Christians How much more needfull and requisite then is it that we should powre forth our soules in thankfulnesse unto God for that unparalelled Sect. 4 mercy in giving Christ unto death for us § 4. With Abraham Isaac and Iacob Whether were the Patriarkes in heaven or in Quest 1 Limbo before Christ came They were not in Limbo Patrum Answ 1 The Papists to prove the contrary hereunto that they were object many things of which briefly The Prophet David prophesying of Christ Object 1 saith that hee shall lead captivity captive that is shall bring the Fathers out of their prison wherin they were detained and lead them unto heaven Psalme 68.18 First this cannot be understood of the Saints Answ 1 or Patriarkes because they were not lead into captivity Secondly the place is plainly meant of Christs Answ 2 Triumph over Sathan It is said plainly of Christ that He brought forth Object 2 the prisoners out of the Pit or Lake Zach. 9.11 Now out of hell there is no redemption and therefore the Fathers were in Limbo untill Christ came This place is urged by the most of the Papists Answ for the proof of Purgatory and cannot be meant of this Limbus which they fain for the Fathers for in Limbo Patrum was nothing but quiet and peace but in this prison mentioned by the Prophet Zachary is sorrow and paine as the Papists confesse and therefore this place as unfitly alleaged for the confirmation of the present controversie according to the opinion of their best Writers I passe by Saint Peter saith Object that Christ preached to the Spirits that were in prison 1 Pet. 3.19 c. Therfore untill Christs comming the Fathers were in Prison Having elsewhere amply to consider of this place I here leave it with this answer Answ that certainly the Apostle speakes of Christs triumph over the damned and of Noahs preaching unto those who were now in hell But the same Apostle saith that the Gospel Object 4 was preached to those who were dead 1 Pet. 4.6 And therefore the Fathers were in Limbo for who else can be meant but they The Apostle there means those who were dead in their sins Answ as is plainly perceived by the place How doth it appear that Limbus patrum is but Quest 2 a Fable By these few and plain Arguments viz. First because the Spirit Answ and soule of a good man when it departs from the body goes unto God who gave it Eccles 12.7 And this was affirmed by Solomon before Christ came Secondly because Christ would have the soules of his children to be where he is Iohn 17. Now he was in heaven not in Limbo yea he is the God of Abraham as hee saith himself elsewhere and the Text calleth the place where Abraham was the kingdome of heaven a title never given to their fained Prison or Cell And therfore the Fathers were not in Limbo Thirdly because the Scriptures speak only of two places heaven and hell Mat. 25. of two sorts of vessels of anger and mercy Rom. 9. For both Abrahams bosome and Paradise signifie Heaven as Augustine most truly affirmes Fourthly because wee and the Fathers are saved both one way and by one and the same faith hence Christ saith Abraham saw me Iohn 7. And the Apostle saith that wee and they were made partakers of the same Sacrament 1 Cor. 10.1 And therfore why should they be debarred so long out of heaven more then we Fifthly because the death of Christ was powerfull and effectuall before he was crucified hee was a Lambe slaine from the beginning of the world Revel hee is one and the same to day and to morrow and for ever Heb. 13. And all things are present with God he being immovable And therefore they were saved by faith in Christ to come as well as wee by faith in Christ already come Quest 3 Why doth our Saviour here only name Abraham Isaac and Iacob Answ 1 First because the Scriptures are wont to preferre these before others as it is often said the God of Araham the God of Isaac and the God of Iacob Answ 2 Secondly because thus Christ would avoid the occasion of novelties by only naming those who they all knew and
little faith Then he arose and rebuked the winds and the sea and there was a great calme Sect. 1 § 1. Why are yee fearfull Quest 1 Why doth our Saviour here reprove and upbraid them is not prayer unto Christ in distresse a signe of faith Answ Our Saviour doth not upbraid them for praying but for these things namely First because they were fearfull cowardly for the righteous should be as bold as Lyons Prov. 28.1 Secondly because they doubted and that I. Of safety save us or we perish And II. Of Christs care of them Carest thou not that we perish Marke 4.57 Quest 2 How doth it appear that they doubted of Christs care of them Answ 1 First by their running unto him as though Christ could not do what Paul did The Apostle saith though he was absent in body yet he was present in care Colos 2.5 and 1 Cor. 5.3 And therefore certainly much more is Christ yea in regard of his Deitie hee is every where present And therefore there was no need of their running unto Christ to put him in mind of their danger Answ 2 Secondly it is evident that they doubted of Christs care of them by their awakening of him And they awoke him saying Master save us as though with the body and humanity the Deitie had slept when as indeed Hee that keepeth Israel doth neither slumber nor sleepe Psalme 121.4 Quest 3 Is it not good to fear that our Saviour thus upbraids them Why are yee fearfull Yea if it bee not good to fear then why doth Christ sleepe and by sleeping thus terrifie them Answ Christ slept not that he might affright them but that he might exercise them and learn them by danger not to fear danger Whence wee may observe That disturbing and disquieting fear Observ is to be expelled out of the heart of the faithfull Luke 12.32 How many sorts of fear are there that wee Quest 4 may learn which is good and which is bad There is a two-fold feare to wit First of God which is a godly feare Secondly of men which is a worldly fear herein observe these two things First Answ dangers are to bee feared providently Genesis 32.9 c. Secondly dangers are not to bee feared with a Distracting feare for that is here forbidden and Matthew 10.28 and Luke 1.74 Esay 8.12 Why is this distracting and disturbing feare Quest 5 to be expulsed and driven away First because this fear ariseth from sin Genesis Answ 1 3.7.10 Secondly because this feare is threatned as a Answ 2 punishment of sinne Deuter. 32.25 Iob 18.14 Prov. 3.24 Thirdly because it is a sign of diffidencie and Answ 3 distrust for the faithfull for the most part are free from it 2 King 6.14 15. Daniel 3. and 6. Psal 3.7 and 23.4 and 27.1 and 46.3 Wherefore this feare argues either I. No faith Or II. a false faith or III. A sleepie faith or IV. A weak faith Fourthly because this terrifying fear shall be Answ 4 punished Revel 21.8 Fifthly this feare is to be expelled because Answ 5 wee have promises of protection and preservation and helpe Esay 41.14 Sixthly this feare deters us from the profession Answ 6 of Christ and the Gospel and therefore there is great reason that it should bee cast out of the heart Reade Iohn 9.22 and 12.42 What must we feare Quest 6 First wee must feare God and that Answ 1 I. Lest we offend him and provoke him unto anger by our sins And II. Lest we neglect to glorifie him in our lives and conversations And III. Lest we should forget him and not have him alwayes before our eyes Secondly wee must feare our salvation And Answ 2 that I. Lest through carelesnesse or fearlesnesse wee should fall into sinne Ephesians 5.15 And II. Lest wee should be temporally punished for our sin as Ier. 36.16 and 1 Corinthians 11.32 And III. Lest wee should be eternally tormented for our iniquities Deut. 28.66 Heb. 4.1.3 § 2. O yee of little faith Sect. 2 Our Saviour by this phrase would have us Observ 1 take notice That faith may be true although it be small as appears by Matth. 6.30 and 16.8 and Luke 12.28 and Mat. 14 29. Marke 9.24 Cum fides in Objecto non errat sed illud in medijs trepid â—tionibus cum fiducia quantumvis languida apprehendere expetit conatur debilis fides est vera tamen Chemnit 1.185 a. Quest 1 Why is true faith sometimes small Answ Because although faith bee given from above Ephes 2.8 yet it is not given miraculously but by the means of the word Rom. 10.15 c. Hence it is said the sower sowed seed Mat. 13.1 and the kingdome of God is like unto a graine of mustard-seed Mat. 13.31 which groweth up by little and little Marke 4.26 c. And hence it is sometimes greater and sometimes lesser For the better understanding of this observe First the Schoole-men say that faith is lesse in a double regard namely I. Quoad objectum in regard of the object because expresly some beleeve fewer things then others do Them 2.2.5 4. II Quoad participationem in regard of the participation and that either First Ex parte intellectûs because some have lesser understanding then others Or Secondly Ex parte voluntatis because some have I. Lesser promptitude and readinesse in beleeving then others some being more dull lazie and sluggish then others are Or II. Lesser devotion some being lesse zealous then are others Or III. Lesser confidence and trust some being more fearfull then are others Secondly our Divines affirm faith to be lesser in a double regard also to wit I. Fructibus in regard of the fruits therof as holinesse strength zeale constancie joy and the like II. Gradibus in regard of the degrees or nature of faith as in apprehension and application Perkins And therefore Chemnuius observes that First sometimes faith is great as Mat. 8.10 and 15.28 And Secondly sometimes faith is small as Matth. 14.31 And Thirdly sometimes faith is weak and that either in Acknowledging Rom. 14.1 Or Trusting Mark 9.24 Thirdly observe faith is lesser sometimes in regard of Others that is one mans faith is greater then anothers as one star differs from another in glory 1 Cor. 15. and Rom. 14.1 and 15.1 A mans selfe that is sometimes faith in one the same man is greater and sometimes lesse and that either Ordinarily and thus a mans faith is lesse when he is newly regenerated then afterwards Heb. 5.12 Extraordinarily in the houre of temptation which is occasioned either First by reason of some sinne committed l 2 Sam. 12. Psal 22. 32. Or Secondly because the Holy Spirit of God is grieved u Ephes 4.31 and that either 1. By the love of sin or 2. By the neglect of the exercises of Religion or 3. By the extinguishing of the good motions of the Holy Spirit Or Thirdly because God with-draws his grace and spirituall light for a time o 2
Chro. 32.31 Psal 51.11 Observ 2 We may observe againe from these words Oh yee of little faith that faith is accepted but weaknesse is reproved whereby our Saviour would teach us That the children of God should labour that their faith may grow ripe and increase unto perfection Reade Ephes 4.13.15 and 2 Pet 1.10 and 1 Pet. 2. â— 3. and Mark. 4.40 Quest 2 Why may wee not content our selves with a weak faith which is true but wee must thus endeavour after a strong faith Answ 1 First faith and the increase of faith is the principall worke of a Christian This is the work of God that yee beleeve on him whom be hath sent Iohn 6.29 Yea this is the function of a Christian for wee are called Fâ—â—â—les faithfull because our worke is to strive to bee rich and perfect in faith yea wee are called Christiani Christians because wee depend wholly upon Christ by faith And therfore there is great reason that we should labour and endeavour to grow up and increase therin Answ 2 Secondly we are commanded to beleeve This iâ— his Commandement that wee should beleeve on the name of his Son Iesus Christ 1 Iohn 3.23 And therefore it behoves us to labour to be perfect in faith Thirdly faith is our chiefest armour against Answ 3 Sathan it is the shield wherwith we quench all the fiery darts of the Devill Ephes 6.16 yea a Brest-plate 1 Thess 5 8. and therefore wee must resist this our enemy with faith 1 Pet. 5.8 Great reason is there then that all those who desire to be free from Sathan should labour for faith and the increase therof Who are blame-worthy in this particular Quest 3 Those who neglect faith Answ For if the children of God must labour that their faith may increase and grow ripe unto perfection then much are they too blame who neglect the acquiring or augmentation of faith For I. Those who have not faith should neither give sleep to their eyes nor slumber to their eye-lids untill they be made partakers thereof wee being without God in the world so long as wee are without faith in our soules Here those who have not as yet attained unto Quest 4 this excellent and singular grace of faith may demand first how they may be incited or induced to labour thus earnestly for it I answer let them seriously remember these two short particulars to wit I. By faith they shall have true spirituall internall and solid joy according to that of the Apostle Answ Although we have not seene God yet wee love him and loving him beleeve in him and beleeving in him rejoyce with a joy unspeakable and glorious 1 Pet. 1.8 He that beleeves in God hath the witnesse in himselfe and is not beguiled with presumptuous perswasions and therefore hath true cause of rejoycing but he that beleeves not can have no true hope and consequently no solid joy Rom. 5.3 4 II Let those who are as yet destitute of faith remember that they cannot more profitably bestow their paines any where then here they cannot labour for any thing of more worth then faith is because that is the hand wherby wee apprehend Christ and apply him unto our selves that is the eye wherby we behold Christ that is the foot by which we walke unto Christ yea that is the seale wherby all the promises of the Gospel are confirmed unto us And therefore nothing is more profitable for us nothing can make us more happy then faith in Christ can Quest 5 Secondly those who are not as yet made partakers of faith and by the two former particulars are incited and moved to desire it will yet againe demand What means must they use for the acquiring of it Answ 1 First a man cannot beleeve of himselfe or obtaine faith by any naturall or physicall power it being wrought in us by the blessed Spirit of God Rom. 8.14 Answ 2 Secondly but wee must labour to confirme our faith by our good workes 2 Pet. 1.10 That is he that perswades himselfe that he beleeves must shew his faith to be true and lively by the fruits of sanctification Answ 3 Thirdly wee must use those means for the acquiring of faith which God requires that is we must be carefull and diligent hearers of the word for faith comes by hearing Rom. 10.17 and we must be servent and frequent in prayer unto God that hee would infuse this grace of faith in us by his Holy Spirit II. Those who have faith should not rest nor content themselves with a weake or small measure thereof But remember that graces are not given to bee misspent as the Prodigall did his portion nor to bee kept without any augmentation or increase as the servant did his Talent which hee hid in a Napkin but to multiply and increase For the manifestation of the Spirit is given to every man to profit withall q 1 Cor. 12 7. and therefore the servant is condemned because hee did not put out his Masters money to the Banke Luke 19.23 Quest 6 How is this grace of faith to be nourished and increased Answ By these means namely First by the word of God Ex ijsdem nutrimur ex quibus generamur as the word is a seed to beget those who are not begotten so bread to feed those who are begotten yea milke wherby babes become young men 1 Pet. 2.12 And therefore we must be frequent in hearing reading meditating and conferring of the word of God Secondly by fighting and striving against sin Sathan the world and our owne corrupt lusts Heb. 12.4 and 1 Pet. 2.11 and 5 8 9. Ephes 6.13 c. Thirdly by faithfull and fervent prayer unto God crying daily unto God as the Apostles did unto Christ Oh Lord increase our faith Luke 17.5 Ephes 6.18 What is faith Quest 7 First Grammatically Fides à fio Dicitur fides Answ 1 quia fit it is called faith because it is made And therfore faith is twofold viz. Activa first active faciens veritatem and is called Fidelity Passiva secondly passive credens veritati and is called perswasion Hinc fides sacta habita Secondly according to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either taken I. Actively and thus God is said to be faithfull 1 Cor. 1.9 and his word to bee faithfull 1 Tim. 3.1 and 4.9 and his Ministers to bee faithfull 1 Cor. 4.2 Because God workes faith in his children by the word and Ministers therof Or II. Passively and thus they of the Circumcision and Timothies Mother and divers beleeve in God Act. 10.45 and 16.1 and 2 Cor. 6.15 Now the question here is concerning the passive not active faith VERS 28. Vers 28 And when he was come to the other side into the countrey of the Gergesenes there met him two possessed with devils comming out of the tombes exceeding fierce so that no man might passe by that way § 1. There met him two possessed with devils Sect. 1
bad are encouraged and emboldened thereby to do the like II. Some are hurtfull unto others by their perswasion unto sin Thus many intice and perswade others unto drunkennesse adultery theft perjury lying and the like III. Some are obnoxious unto others by their scoffs and taunts whereby they deride the professours and profession of Religion And thus we see what resemblance there is between sinners who are possessed by Satan in their hearts and those who were corporally possessed Unto what sin may this fiercenesse and cruelty Quest 12 which was in these two possessed persons be most aptly resembled or applied First Chrysostom applieth it unto luxury and Answ 1 uncleannesse because that is of unbridled rage and leads men unto Tombâ— that is Stews and all manner of wickednesse and impudencie Secondly but this corporall possession may Answ 2 most pregnantly be applied unto Covetousnesse which is like a Cage of unclean birds and a very sink of wickednâ—sse Chrysostom s gives us a character of a Covetous man thus elegantly painting him out unto us We must suppose we saw a man I. Whose face is like the face of a greedy dog or ravening Wolf And II. Who had fiery eyes sparkling through rage And III. Who had teeth as sharp as a swords edge And IV. Whose mouth is a deep devouring gulf And V. Whose tongue is a venemous floud that sendeth forth streams of deadly poison And VI. Whose voice is some horrid and dismall note And VII Whose arms are two deadly dragons And VIII In whose hands are burning faggots And IX Whose belly is like a burning furnace And X. Whose feet have wings upon them Now the Father having made this man or monster doth further fain or suppose that First he kils tears and devoures all that ever he meets withall And Secondly that the fear of no Law will restrain him but fearlesly he assails all Yea Thirdly we may truly conceive the truly Covetous man to be more horrible than Chrysostom can paint or imprint by any description in our mindes And therefore beware of Covetousnesse which is the root of all evill for some seeking after riches have fallen into temptations and snares and pierced their hearts thorow with many sorrows Sect. 3 § 3. And no man durst passe that way Observ We may learn from hence That it is a dangerous thing to associate or keep company with those who are possessed with Sathan for none durst come neer unto these two men for fear of being harmed Quest How many sorts of perillous societies are there Answ Three namely First society with Sathan as Witches Magicians Sorcerers and the like have this is desperate And Secondly society with sinners in sinning This is sinfull and prohibited Psal 1.1 Diabolus tentat non solum per se sed per eos qui nobiscum l Greg. The Devill doth not onely tempt us by himself but also by those who inhabit amongst us And Thirdly society with wicked men in regard of our habitation that is when we live amongst sinners this is dangerous because evill examples corrupt good manners Vers 29 VER 29. And behold they cryed out saying What have we to do with thee Iesus thou Son of God art thou come hither to torment us before our time Sect. 1 § 1. Art thou come hither to torment us What torments did the Devils fear First some say they feared to be cast out of that Region certainly Saint Mark saith They Quest 1 besought him not to send them out of that Country Mark Answ 1 5.10 And they desire not to be hindred from doing mischief Secondly some say they feared that Christ Answ 2 would send them into hell indeed Saint Luke saith that They besought him that be would not command them to go out into the dâ—ep Luke 8.31 And without doubt they would not be captivated and incarcerated in Hell if they could help it for although they carry fire about them yet in Hell it is much worse with them Thirdly some say that they feared eternall torments Answ 3 and this uâ—doubtedly is true because they say Why art thou come to torment us before our time As though they would say We know that at the last day we shall be bound over to eternall and perpetuall torments but why commest thou to torment us before that time Fourthly some say they feared some extraordinary Answ 4 torment to be inflicted upon them in the presence of Christ Indeed in my judgment we may conceive all these for they fear and tremble and are struck with terrour and horrour and expect torments as soon as ever they behold Christ Hence then we may learn That the wicked have no other hope or expectation but of punishment and torment Observ at the comming of Christ Heb. 10.27 What torments do wicked men expect or fear Quest 2 or what torments are prepared for wicked men First for the wicked are prepared Corporall Answ 1 pains and punishment because they have sinned with the body Now this Corporall punishment is called by Saint Iude verse 7. Eternall fire It is much disputed and controverted among the Schoolmen how the Devils can be tormented with this Corporeal fire seeing they are Spirits and it is well concluded of them thus I. That in Hell there is a Corporeall fire as appears thus First because the Scriptures affirm it Mat. 3.10 and 5.22 and 25.41 Secondly because the bodies sinning against God are to be vexed and tormented by God with corporall pains II. They conclude that the Devils are tormented in that fire because Christ saith so Go ye wicked into eternall fire prepared for the Devill and his Angels Mat. 25.41 III. It being demanded how the Devils are tormented in that fire they answer They are tormented not onely First with the sight thereof Or Secondly with an imaginary apprehension thereof But Thirdly as an instrument ordained of God for that end And Fourthly ut locus locatum continens cogens Tho. supplem 70.3 corp Hell is a fiery Region or a Region of fire and therefore the Devils being contained and included therein must needs be tormented thereby Cum Dives ab igne patiatur quis neget animoâ— ignibus puniri Greg. dial 4. cap. 28.29 None must question this truth that soules and spirits are punished by fire seeing our Saviour himselfe telleth us that Dives who was in hell but in soulâ— was tormented in the flame Answ 2 Secondly for the wicked are prepared spirituall torments or vexations in mind for in hel there is anger fury madnesse sorrow feare clamour out-cries and the like As vertues and graces are most perfect in heaven so are perturbations most perfect in hell There shall be I. The conscience of sinne here wicked men perswade themselves that their sins are small but there they shall flatter themselves no longer but be horribly sensible both of the quantity and quality of their offences committed on earth against the King of heaven II. In hell the wicked shall be sensible of
the third wherof is this Lent by the Apostles was ordained and instituted to be observed to fulfill this saying of Christs When the Bridegroome shall be taken away then shall they fast First this saying of our Saviours was spoken Answ 1 only to his Apostles that enjoyed his carnall presence Secondly if the words be largely taken then Answ 2 the Montanists did come neerer to the sense then the Papists that observed the Lenton fast straight after Christs ascension Thirdly if the Papists will expound the taking Answ 3 away of the Bridegroom of Christs death then by this reason they should not fast before the celebration of the Passion but after Our Saviour in this place doth expresly teach us That there shall be a time Observ when the children of God shall weepe and mourn for the absence of Christ Iohn 13.33 and 16.16 c. and 14.3.16.19.27 Which is the fittest time for fasting because Quest 1 our Saviour saith here there shall be a time when we must fast The true time of fasting mourning Answ is when Christ is absent so saith our Saviour in this place that is First when wee are under some temporall scourge and chastisement Secondly when the peace is broken betweene us and our God when wee have offended him and set him against us by our sins Psal 51.8 and are not sure of reconciliation Thirdly when some lust or strong temptation doth assault us and wee are not sensible of the presence and grace of Christ within us sustaining us Fourthly when our former light is eclipsed that is when the assurance we had in God and joy in the enjoyment of Christ is departed and gone from us for as the clearest day hath his clouds so the best sometimes hath his doubtings the day hath his night and clearest faith his eclipses And this is the fittest time for fasting and mourning because now the Bridegroom is taken away from us How can Christ be taken away from us or wee Quest 2 mourn for his absence seeing he hath otherwise promised Mat. 28.20 Behold I am with you unto the end of the world First Augustine distinguisheth generally of the Answ 1 presence of Christ that there is praesentia Deitatis Humanitatiâ— a presence of his humanity and this they were deprived of and a presence of his deitie and thus Christ was alwayes with them Secondly there is a presence of Christs Deitie Answ 2 in a generall providence and presence of sight thus Christ is never absent either from good or bad but alwayes and every where present with all Answ 3 Thirdly there is a presence of Christs Deitie in a particular providence and this is two-fold viz. either I. Spirituall and thus Christ First directs and disposes of the Ministery of the word And Secondly annoints with the Spirit and fits with gifts those whom hee cals to the worke of the Ministery And Thirdly wounds and weakens Sathans power in that manner that hee cannot prevaile against his Church Mat. 18. Or II. Temporall and thus Christ First sometimes hides and preserves his children from evill and danger Psal 31.20 and 91. And Secondly sometimes lets them fall into danger and then freeth and delivereth them And Thirdly sometimes neither preserveth them from evils nor delivereth them out of evils but only comforteth them in and under evils and so as that the evill of the evill is taken away Psal 30.7 Answ 4 Fourthly there is a presence of Christs flesh or humanity Sic absens cum passionis tempâ—â— advenerit Hieron s And this the Apostles were deprived of after Christs suffering for now the heavens containe him Act. 3.21 and 1.11 and 2 Cor. 5.16 Answ 5 Fifthly there is a presence of temporal prosperity and this our Saviour speaks of here according to the letter For as the Nurse leadeth and carefully cherisheth the Infant while it is young and weak so doth Christ who will not suffer his Apostles to weep and mourn and be afflicted as yet because they were not able to endure it Answ 6 Sixthly there is a spirituall absence of Christ in the heart and that in a double regard to wit I. In respect of internall strength when the children of God are assaulted and tempted by Sathan and overcome by sin as was David 2 Sam. 11. and Peter Mat. 27. For First wee grieve the Spirit of God Ephes 4.30 and quench the good motions of the Spirit a 1 Thess 5.19 And Secondly then God leaves us unto our selves and takes away his hand and we fall unto the ground b Psal 104.29 2 Chron. 32.31 II. In respect of peace of conscience and joy of the Holy Ghost For First sometimes there is a veile over the heart and an insensibility of joy and comfort we not feeling the presence of the blessed Spirit in our hearts nor sensible of the fruits and effects of his presence Secondly sometimes the children of God are sensible of his wrath and ire Psalm 27.9 Deut. 32.20 Esay 57.17 Now the cause of this is sin and that either I. Some sin committed already which is indeed hainous as was Davids Psal 5.1.2.7.9.14 Or II. Some inherent corruption or lust which is not subdued and this certainly is the most grievous condition Psal 120.5 Rom. 7.23 when internall corruptions violently prevaile against us and lead us captive to the law of sinne And thus we may learn when and how Christ is absent from and present with his children on earth VERS 16 17. Vers 16.17 No man putteth a piece of new cloath unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Neither doe men put new wine into old vessels else the bottles breake and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved § 1. No man putteth new wine into old bottles Sect. 1 What is the nature of wine or what is observeable in wine Quest 1 Many observe many things Answ which I onely name and passe by viz. First some say that if wine be degenerated and sowre it is unwholsome and of corrupt spirits Secondly if wine be removed or shaken then it is unwholsome by reason of its mixture with the lees therof Thirdly some say that Rhenish wine quickly passeth thorow a man and affords no nourishment at all unto him Fourthly some say that white wine is an enemy unto the head And Fifthly that red wine doth enflame the blood And Sixthly that wine in generall makes men oftentimes drunk Ephes 5.18 How manifold is wine Quest 2 There is a double wine namely Answ First old wine this men love Luke 5.39 So naturally men love that best which savours most of the old man but the Lord knows that the old man is corrupted and therfore he would have us to put it off and to lay it aside Secondly there is new wine and this is that which the text in hand speaks of and
it hath a double propertie namely I. It revives quickens and refreshes the spirits And II. Nourisheth and makes men able for labour So the children of God by his grace are enabled to worke his worke or to performe good workes What workes are required of those vessels into Quest 3 whom the wine of grace is powred First in generall they must labour to abound Answ 1 in three sorts of works namely I. In the workes of the heart as in zeal patience humility love frequent meditation and the like II. In the workes of the mouth as in profession lauding of God and words fit for edification Colos 4.6 III. In the works of the life and in these we must be rich 1 Tim. 6.18 Secondly more particularly many are the Answ 2 works which God requires of those whose hearts he hath sanctified with grace as for example to instance upon some of the most ordinary and usuall I. They must give themselves wholly uâ— unto God confessing acknowledging themselvs to be his servants Rom. 6.19 1 Cor. 6.19 offering up themselves and theirs wholly unto his service and learning in humility of soule to deny their own wils And II. They must labour to hate and deny all things which would draw them from Christ Luke 14.26 They must cleave so close unto the Lord that neither her pleasure profit the world nor any thing else may separate them And III. They must depend wholly upon God adhering unto him and relying upon him in all their necessities and upon all their occasions Psalme 73.28 Iob 13 15. This is hard but needfull Iohn 6.29 And IV. They must wrastle and fight against all carnall lusts and inbred corruptions Gal. 5.17 and 1 Pet. 2.11 And V. They must labour to walke in love towards all the faithfull loving the brethren and servants of Christ Iohn 13.35 Rom. 12.18 c. Ephes 5.2 And VI. They must walke in sanctity humility and simplicity Iohn 1.45 And VII They must be liberall charitable ready to doe good unto all Gal. 5.22 And VIII They must delight themselves in the law of the Lord Rom. 7 22. that is First delight to meditate therein as David did Psal 119. And Secondly delight in the observance and practice therof And IX They must undauntedly confesse and acknowledge Christ to be their Lord and boldly professe his name before men 1 Tim 6.12 This is Vinum odorum I beleeved therefore I spake 2 Cor. 4.13 X. They must remain and persevere in al these unto the end Mat. 24.13 Iohn 8.31 Observ Our Saviour by these words Men put new wine into new bottles would teach us That the grace of the Holy Spirit is unto the heart as wine is unto the body Esay 55.1 Prov. 9.2 Ephes 5.18 Quest 3 What Analogy or resemblance is there between Wine and Grace or wherein is Wine like unto Grace Answ 1 First Wine is reputed one of the best creatures ordained for the comfort of man hence Abraham offers it to Melchisedech Gen. 14.18 and Isaac thus blesseth Iacob The Lord cause thee to abound with plenty of corne and wine Gen. 27.28 yea hence Wine is reckoned amongst the chiefest delicates Cantie 5.1 and Psalme 4.7 Thus Grace is the principall thing which belongs unto the soule and which is most necessary and of most use and benefit and comfort unto it Answ 2 Secondly in time the Vine growes to bee a Tree of which hath beene made columns and statues Bartholomeus from Pliny tels us that in Populonia a Citie of Hetâ—uria neer Pisa that is now called Plumbinum there was a statue of Iupiter made of a vine stock and almost all Writers agree that of all Trees the wood of a Vine is most durable Durat in perpetuum We need not doubt however Vines are with us but that they come sometimes to be great Trees if we do but consider how Sir Walter Ralegh and he hath it from Strabo tels us that there have been Clusters of Grapes two cubits long and that we may credit this the better let us remember that bunch which was brought by the two Spies Numb 13.24 Thus as the wood of the Vine dures long so doth the Grace of God for whom God loves he loves unto the end Iohn 13.1 And his gifts and graces are without repentance A man cannot loose Grace except God take it from him now he hath promised that he will never repent him of giving Grace unto any Rom. 11.29 Thirdly Wine taken inwardly that is drunk Answ 3 is wonderfull profitable and that in many regards I. It is profitable for the stomack and that in these respects viz. First it helps to digest other meat so the Spirit of Grace doth digest and concoct all our cogitations and actions and like salt seasoneth both prosperity and adversity unto us Secondly wine quencheth and allayeth the thirst so Grace restraineth the heat of carnall appetites and desires and subdueth the affections Thirdly Wine helpeth and strengthneth the appetite and whetteth the stomack so Grace increaseth our desires after Grace and strengthneth our appetites after a greater measure of sanctification for he in whom Grace is will desire and endeavour to be more and more holy Fourthly wine breeds the best blood and gives the best nourishment to the body so Grace affords the best nourishment unto the soul and thereby onely do we grow up and become strong men in Christ II. Wine is profitable for man in the veins as well as in the stomack for First it opens stopped veins and is good for obstructions so Grace doth facilitate the way unto spirituall duties and takes away the obstacles We are naturally backward unto every good work but by Grace we rejoyce in that which is good Secondly wine doth dry up crudid humours in the veins and qualifies them so Grace doth ripen corroborate and perfect all weak and infirm cogitations at first we are not able to do what we desire but with Saint Paul complain The good which I would do I cannot Rom. 7.14 but by Grace at length we are enabled in some measure to perform the will of our heavenly Father Thirdly wine doth expell evill humours out of the veins because it strengthens the expulsive faculty so Grace doth expell all evill desires thoughts and lusts out of the heart Fourthly wine doth fill the veins with good humours yea the best moisture so by Grace we are filled with the Spirit of God Ephes 5.19 and all holy desires III. Wine is good for the body and that in a double regard namely First it cures some diseases and inward griefs so by Grace all our wounds are cured and diseases healed Psal 103.2 Secondly wine increaseth the strength of the body Psal 78.65 so by Grace we grow up from children to men and increase daily in spirituall strength IV. Wine is profitable for the spirits and that in many respects to wit First it penetrates into the most inward parts of a man so the word of Grace Heb. 4.12 13.
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
may Quest 5 approve our selves to be freed from Satan First let us praise and honour God with our Answ 1 tongues and that I. For all his works of mercie shewed towards us whether spirituall or temporall whether concerning our election creation redemption vocation justification or sanctification II. We must praise and honour God by acknowledging him onely to be the true and ever-living and everlasting God who is most worthy to be praised and served III. We must praise and honour God by professing his name and truth before men and that in the most perillous times and places Dan. 3. Acts 4. and 5. Psal 69.30 IV. We must praise and honour God with our tongues by holy exercises delighting to sing Psalms and to confer and to speak of God Secondly let us pray unto God with our Answ 2 tongues he is not worthy of a tongue or of any mercie who is negligent in this duty yea in fitting place the lips are not to be neglected in prayer because the tongue doth restrain straggling thoughts that is although a man may pray internally with the heart without the tongue yet when conveniently and without any hypocriticall ostentation we can use the tongue to expresse the desires of the heart we should because it is a means to stay the heart and to preserve it from wandring cogitations Although Hanna spake not aloud yet she spake when she prayed as appears by the moving of her lips 1 Sam. 1. Thirdly let us reconcile our selves unto our Answ 3 brethren with our tongues Mat. 5. let us pacifie their anger with our soft answers Prov. 15. Fourthly let us comfort our brethren with Answ 4 our tongues for this is the most sweet and comfortable use of the tongue in regard of our brethren both in temporall and spirituall distresses Fiftly let us counsell and advise our brethren Answ 5 with our tongues and that I. Amanter lovingly not in anger or hatred but in love And II. Prudenter wisely from our hearts and out of good understanding And III. Confidenter boldly not fearing their anger or hatred if we have any warrant or call so to do Sixtly we must speak purely and gravely that so our words may adde grace unto the Answ 6 hearers Ephes 4.29 and Colos 4.6 For by thus using our tongues we shall approve our selves to be free from Satan Sect. 3 § 3. And the multitudes marvelled The phrase bâ—re used the people marvelled doth mean that they admired the thing and wondred at it knew not what to say but some thought one thing some another From whence in generall we may observe Observ That one and the same action by divers men may be diversly censured and judged as we see cleerly in the cure of the blinde man Iohn 9.16 and in the cloves tongues Acts 2.12 13. Quest 1 Whence is it that the same action is diversly by divers interpreted Answ 1 First it comes from hence because unto a right judgement in divine things is required the help of the Spirit both for our illumination direction yea and humiliation for otherwise we shall be subject to a blinde zeal and with the Apostles often be ready to call for fire from heaven Now all have not the Spirit of God and therefore all cannot judge righteous judgment but some judge dexterously and some amisse Answ 2 Secondly it proceeds hence that some judge one thing and some another of one and the same action because unto the perfecting of the judgement there is required not onely the evidence of the action but also the ability aptitude fitnesse and rectitude of the minde and therefore if the minde be evilly or finisterly disposed the judgement must needs be corrupted that is I. If the minde be weak then the judgment will be foolish for the fools mouth utters folly Prov. 15.14 and 16.22 and 24.7 and 26.7 Thus when Christ in his agony and passion cryed Eloi Eloi c. The ignorant Roman souldiers said He calleth for Elias Matth. 27.47 yea hence it is that we say Caeci non judicant de coloribus Blinde men cannot judge of colours and ignorant men cannot judge aright of that whereof they are ignorant And therefore unto right judgement is required an understanding heart and enlightned minde II. If the minde be rash the judgment will be uncharitable as we see in good old Eli who through rashnesse censureth an holy woman to be drunk 1 Sam. 1.14 And those of Melita holy Paul to be a Murderer b Acts 28 4. and 2 King 5. ◠〈◊〉 Iob. 11.37 And therefore our Saviour saith Iudge not according to the appearance but judge righteous judgment Ioh. 7.24 Whence we may see that unto right judgment is required a staid and charitable minde III. If the minde be unjust or unequall then must the judgment needs be most corrupt Now the minde is said to be unequall or unjust three manner of waies to wit either First through partiality thus the Papists dislike and condemn many things in us and Stâ—plâ—tâ—â— in Calvin which they like and approve of in men of their own Religion Or Secondly by reason of covetousnesse or corruption and thus Festus did with Paul Or Thirdly through Envie thus the Jews said that Iohn Baptist had a devill c Luke 7.33 And that Christ came not from God because he did not keep the Sabbath Ioh. 9.16 When choller flows in the eyes it makes all things look yellow and when in the Pallate nothing tastes sweet when the humours are corrupted in the ventricle they corrupt the best meat and a red or yellow glasse makes all things seem of that colour And therfore unto a right judgment it is required that the minde be free from partiality covetousnesse love of bribes and envie How must we or may we judge Quest 2 We must judge warily wisely consideratly Answ simply that is impartially and piously alwaies having an eye upon God meditating and remembring his will power love unto his children providence and the unsearchablenesse of his judgments Why did the multitude marvell Quest 3 Because of that great and extraordinary change Answ which was so suddenly wrought in this poor man for Even now First the devill did possesse him Secondly his judgment was extinct Thirdly his voice was suppressed Fourthly his toÌ„gue could not speak But now The devill is cast out His judgment is restored His voice heard And His tongue untied VERS 35. And Iesus went about all the Cities Vers 35 and Villages teaching in their Synagogues and preaching the Gospel of the Kingdom and healing every sicknesse and every disease amongst the people § 1. Teaching in their Synagogues Sect. 1 What is meant by this word Synagogue Quest 1 First the word is a Gr word but yet frequently Answ 1 used by the old and vulgar Interpreter in the old Testament It comes from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies I. Câ—â—gerâ— to gather together or to assemble And II. Compoto to drink or banquet together
is I. Not in an unknown language as the Papists do who pray in Latine II. Not without attention Quâ—â—â—dâ— Deo audiri speras cum teipsum non attendis Cyprian How can a man hope to be heard of God that doth not himself mark what he utters The Papists here give a double distinction to wit First betwixt a perfect and a weak attention and this distinction as true we admit because we are imperfect in all services and weak in the best performances And therefore at best our Attention in prayer is but weak and imperfect yet we must strive unto perfection and labour that our mindes in prayer may be wholly taken up with heaven and heavenly things Secondly they distinguish betwixt an Initial perpetuated Attention that is Men they say must have an Intention to pray and an Attention to what they pray when they begin their prayers but there is no necessity of continuing this attention unto the period of their prayers This distinction as foolish and false I reject because their aim and meaning herein seems to be this That men must be attentive at first when they pray unto God that so they may procure the Lords attention to their prayers and when once God attends to what we pray then we need attend no more unto that which we powre out because God will hear it though we do not mark it Secondly we must pray only for good things Rule 2 such as are agreeable to the good will of God 1 Iohn 5. carefully avoiding all petitions which tend to the hurt either of our selves or our neighbour or our God or our Religion For if God hear from us and grant unto us such requests it is in anger according to the fiction of Mydâ—s his golden prayer or wish Thirdly we must pray in faith Mark 11.24 Rule 3 Iames 1.6 being assured that God loves us that God hears us that God is able to help us yea that he will help us in as much as may stand with his glory and our good Fourthly we must pray with the Spirit 1 Cor. Rule 4 14. Iude 20. Rom. 8.26 For if our requests be the signs and groans of the Spirit or dictated and suggested unto us by the Spirit then they shall be both pleasant unto and prevalent with our heavenly Father Fiftly we must pray in humility Luke 18.13 Rule 5 Latrones Errones docent â—e orare Hier. in vitas patrum As Beggars pray for an Alms and Theeves for a Pardon so must we for those things which we stand in need of Sixtly we must pray penitently How can we Rule 6 comfortably or confidently pray unto God untill we are assured that we are reconciled unto him and our sins pardoned Non prodest medicamentum dâ—â— ferrâ—â— in â—â—hâ—â—re Isidor In vain is the plaister applied to the sore so long as the Bullet or iron is in the wound In vain no we pray for mercie or any blessing from God so long as sin is not forsaken hated and repented of Seventhly we must pray perseverantly Rom. Rule 7 12.12 Continuing untill God have heard our prayers or granted our requests Eightly we must pray in the name and mediation Rule 8 of Christ Iohn 16. Acts. 4.12 And that I. Because he is the onely beloved Son of God with whom God is well pleased and in whom he is pleased with us Iohn 11.42 II. Because Christ by his office is our Advocate 1 Ioh. 2.1 III. Because he onely merited pardon and redemption for us particular Rules Secondly the more particular Rules to be observed in prayer are these viz. Rule 1 First we must pray daily and ordinarily remembring that God is daily to be worshipped but prayer is a part of his worship wherefore we must daily pray Luke 18.1 and 1 Thess 5.17 Rule 2 Secondly we must pray fervently sending forth lowd clamours and strong cries unto God Psalm 5.5 Rule 3 Thirdly we must pray for particular blessings for health Iames 5.15 for victory rain and the like as was afore said and that I. By an acknowledgment of thy duty that thou oughtest to pray unto God and thou wert unworthy to receive any good thing from him if thou shouldst be negligent herein And II. We must pray particularly upon a sure hope that we shall obtain what we want if it be good for us and the rather because we pray for it which is the Lords own ordinance appointed for the obtaining of what is awanting unto us Sect. 2 § 2. Vnto the Lord of the harvest We see here that our prayers must be made unto God for First Christ is the Lord of the harvest as appears by his sending forth of Apostles and Disciples f Mat. 10.1 and Luke 10.1 Yet Secondly he names not himself but the Lord that he may shew that labourers come from him Observ 1 Hence we may learn That we must pray unto none but unto the Lord Psalm 50.16 Quest 1 Why must we pray onely unto the Lord Answ 1 First because he onely can give unto us what we want salvation being onely in his hand Answ 2 Secondly because he onely can attend unto the prayers of all every where at once Answ 3 Thirdly because he onely knows the heart and discerns whether we dissemble with him or pray in sincerity Answ 4 Fourthly because he loves us above all others or none loveth us so much as he doth Iob. 3.16 Object It will here be objected we pray unto men for divers things Paul prays the brethren and men daily pray and petition Kings and great and rich men and that lawfully how then do we say that we must pray onely unto God Answ To pray may be two manner of waies understood namely First in generall for every petition and request and thus indeed it is true that we may petition sue and make requests unto men but it must be for some temporall not for spirituall things and these requests must be made unto living and mortall men not unto the dead and glorified Saints Secondly prayer sometimes is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prayer for spirituall graces and eternall glory and thus understood we must pray onely unto God Quest 2 Why is God called the Lord of the harvest Answ 1 First because the harvest is his possession right Secondly because the harvest is gathered in by him Whence we may learn That the collection and gathering together Answ 2 of men unto the faith and profession of Religion Observ 2 is the work of God as evidently appears thus First Election is his Decree and the calling of men unto the truth first came from him Secondly as it came from God so it ends in him for the calleth men to the profession of Religion for his own glory Reade Ephes 1.4 5 6 Thirdly all things which serve hereunto are but Gods instruments whether the word or Spirit or Ministers or Day the Sabbath or Temple the Church yea or Christ himself All these are the
instruments of God for the gathering together of men unto the faith And therefore our Saviour here commandeth us to pray unto the Lord of the harvest § 3. That he would send forth labourers Sect. 3 How manifold is the sending of Ministers Quest 1 It is either First Extraordinary Answ as was frequent in the old Testament when sometimes men sometimes women were suddenly inspired with the Spirit of Prophesie Secondly Ordinary and this is two fold viz. I. An internall vocation and call from God and this hath in it these two things namely First God excites and stirâ— up such to have compassion upon the Church and Children of God and to desire that they were able to serve God in this great work of gathering in his harvest Secondly then God makes them able Ministers not of the Letter but of the Spirit 2 Corinth 3.6 II. An externall calling from men appointed for this end For the gatherers of this harvest must be both missi and permissi sent by God and allowed by men By the name of Labourers which our Saviour here gives to Ministers we may observe That the Ministers of the word are ordained unto labour Observ How doth it appear that the calling of a Minister Quest 2 requires so much labour and pains First it appears by the names given unto them Answ 1 they are called Fishers Mat. 4.19 Luke 10.2 and coÌ„manded to be painfull faithfull Shepherds Ioh. 21.15 c. Act. 20.28 and 2 Tim. 4.2 5. They are called Souldiers and Planters and Builders and the like 1 Cor. 9. and 3.7 and 16.10 16. and 2 Cor. 6.1 5 c. and 11.23 Philip. 4.3 and 1 Thess 5.12 and 1 Tim. 3.1 and 2 Tim. 4.5 Secondly by the work of the Ministers it appears Answ 2 that their calling requires much labour and pains For their work is to attend unto the Church of Christ which is no small work containing therein these four things namely I. To preach the word publikely Mark 16. 16. and 1 Timothy 5. â—7 and 2 Timothy 4.2 II. To labour by preaching to make thâ—â—â— people perfect men in Christ Jesus 2 Cor. 11.2 Colos 1.28 III. To love their people with their hearts and inwardly to be carefull of them and to pray for them Gal 4.11 IV. To suffer affliction and persecution if need require for the good of their flocks Reade 1 Cor 4.11 c. and 2 Cor. 4.8 c and 11.23 and 2 Tim. 2.3 c. Quest 3 How may a good Minister and painfull labourer be known Answ 1 First a good labourer gains more by his working than he spends upon himself in his diet so a good Minister doth not spend all his labour and study upon his flock but still saves and gains something for himself being himself bettered by his preaching and study Answ 2 Secondly a good labourer spends in a manner the whole day in labour and but a small part of it in eating so a good Minister spends both day and night 1 Thess 2 12. in care labour and study and in comparison of the time therein spent spends but little in refreshing of himself Answ 3 Thirdly a good workman works as painfully when his Master is absent as when he is present so we though absent in body should yet notwithstanding be present in spirit and as carefull privatly to pray for those who are under us as publikely to preach unto them Answ 4 Fourthly a good labourer is a shamed to come into his Masters sight that day that he hath been idle so a faithfull Minister will cry Perdâ—dimus diem and grieve for the mis-spending of any one day wherein he hath not brought some glory to God or good to his Church or benefit or comfort to some of his children Answ 5 Fiftly if a good labourer labour all day and gain nothing then he grieves for his bad successe so the good Ministers of God grieve and mourn when they labour all night and catch nothing Reade Luke 5.5 and Heb. 13.17 Sect. 4 § 4. Into his harvest Observ We may observe hence That the end of a Ministers labour is to gather in Gods harvest Here we must take notice of two things to wit First in every age of the world there is a double labour of Ministers namely first Seâ—d-time then secondly Harvest-time first they must sow then they must reap Rom. 15.20 and 1 Pet. 2.25 Secondly as in America there is a perpetuall harvest there being something ripe every moneth in the year in some part or other of it so is it with the Ministers 〈◊〉 for alwaies so long as the world lasts there will be a perpetuall harvest some still ready to be gathered to the faith and the profession of Religion What are the works which God requires of these labourers Quest God requires of them these divers and severall works viz. First to sow the â—eed that is Answ to preach the Word And Secondly to water it that is to nourish and cherish what begins to take root or to labour daily that the Word may be the more cleer to the understanding of the hearers and that they may grow up and increase in knowledge Ego plantavi hoc est initia pâ—sui quia primus â—ester â—â—â—tor fui Apollos verò â—igavit hoc est bene positam doctrinam illustravit â—â—â—it g Aretius in 1 Cor. 3.6 Thirdly to hedge in the corn that it be not trampled down that is labour to fence them about with Domminations Threatnings and legall fears that thereby they may be kept from sin and to hedge them in with sound Doctrine that the viperous brood of Heretikes may not seduce them Fourthly to labour to ripen the corn that is to strive that they may be the surer fixed and rooted in faith and built up in all holy and spirituall knowledge Ephes 1.18 Fiftly to harrow the field and to break the clots thaâ— is to labour to break and humble the obduâ—â—â—â— and obstinate hearts of hardned sinners by the hammer of the Word Sixtly to gather in the Wheat that is to gather men unto the Communion of the Saints for there is a double gathering of the righteous namely I. By the Ministery of earthly Ministers the Preachers of the Word when they are gathered unto the faith and profession of Religion and the true Church II. By the Ministery of heavenly Ministers the Angels when by them they are gathered into Gods gainer that is the Triumphant Church in heaven Seventhly to cast the Tares into the fire that is to give over unto Satan those who will not repent This we do unwillingly and alwaies but hypothetically because we are commanded to be mercifull and charitable and to hope the best TO THE CHRISTIAN READER CHRISTIAN READER If thou knowest me I know thou standest amazed and no wonder to see the insolencie of this our Age and how truly the Poet prophesied when he said Scribimus indocti doctique poemata passim That with the Cripple
the plots and endeavours of the persecuters And therefore the phrase is true in this sense Every persecution makes for Gods glory either by abiding it or by fleeing from it but in this sense the objection is Non-sense David by flight escaped the traines which Saul had laid for him and his escapes and preservation did more magnifie and illustrate Gods glory than if he had yeelded his necke to the sword of the persecuter at the first yea we see what elegant Psalmes David composed in his flight wherein sometimes he gives thanks unto God that had made his feet like Harts feet that is swift to flee away Answ 3 Thirdly these words in the objection By persecution we are made better and called home unto God are ambiguous also for herein that is attributed to Persecution which is proper to the grace of God and his holy Spirit to make us better to convert us unto God is the work of divine grace and cannot be ascribed unto persecution as the cause thereof except onely by accident the Spirit of God being the true primary and efficient cause thereof Answ 4 Fourthly and lastly I answer I. It is most true that to flee in the time of persecution is not alwayes lawfull namely either first when flight hinders our vocation hence it was that Christ would not flee but cals Peter a Devill for perswading him unto it because then he should have left the worke undone for which he was sent Or Secondly when the will of God is revealed and thus Eusebius telleth us that Christ forbade Peter to flee from Rome because he should suffer there Now II. On the other side it is as true that it is not alwayes unlawfull to flee and decline persecution as we see by Ioseph and Mary who fled and Paul Acts 9.25 and 14.6 and 17.14 and Christ himselfe Mat. 12.15 Quest 5 If flight in the time of persecution be sometimes lawfull sometimes unlawfull then how may we regulate our selves or know when we may flee and when we may not Answ Let us moderate and square our selves herein according to these rules namely Rule 1 First never flee except thou be persecuted we must not run away for idlenesse as some doe before ever they be so much as questioned or flee for feare as Ionas did before he had any just cause The Text here is plaine When you are persecuted in one City flee unto another and therefore where there is no persecution for the Truth but liberty and freedome given to professe it and to injoy the holy Sacraments and the divine Ordinances of the Word and Prayer there must be no flight nor departure for we must not flee for cowardlinesse but for conscience sake because we would not tempt the providence of God Rule 2 Secondly in our flight let us respect Gods glory and before we flee seriously consider all the weighty circumstances of both sides whether in probability God may be more glorified by our staying or by our going for that must be our first and maine scope Thirdly we must before we flee respect the offending Rule 3 of the weake brethren carefully avoiding as much as in us lyes the giving of offence unto any Now weake Christians are offended often by the fearfulnesse and too swift flying of the Ministers who leave their charges and forsake their flockes upon every jealousie feare and suspition of danger whereas on the contrary they should be like good Leaders the first in the field and the last out the first to assaile and the last to retire and by their example animate their people and barten them on to be constant and couragious in the profession of the truth Fourthly we must before we flee respect our Rule 4 office and function examining whether that will be hindered by our flight or not Christ here saith when they persecute you in one Citie flee unto another thereby shewing that Ministers must not by their departure hinder the preaching of the Word or by their flight forsake their function but if they cannot be permitted without persecution to preach in one place then they must go unto another to preach because their lives rather then their vocations are to bee laid downe if it lye in their power Thus Paul being persecuted flees but he preacheth whether soever he goes Act. 14.6 And great reason there is for it because we are thereunto called and sent For Ministers should seriously consider the end of their flight and beware they flee not with Ionas that so they may bee free from preaching the Word and live in ease and idlenesse but if one Citie persecute them they must flee unto another that is not cast off the worke of the Ministery but in other places and times put out the Lords talent to usury and labour to improve their gifts to Gods glory and the peoples benefit amongst whom they live Fiftly in our flight wee must respect the enemies Rule 5 of God and religion For it they bee so exasperated and incensed against some particular Minister that his presence doth but make them sinne more grievously and set themselves against the Church more maliciously and cruelly then they may lawfully depart p Chem. harm fol. 1043. medio but more of this by and by in the seventh Rule Sixtly in our flight wee must respect the place Rule 6 wherein and persons with whom we live For if the departure of the righteous doe hasten anger and fury and judgement from God upon the wicked as Lots departure did upon the wicked Sodomites then we must not be hasty to depart but labour rather to stand in the gap and to with-hold judgement from them by counselling advising admonishing and reproving of them and by praying for them yea continuing to doe this untill either the Lord by some particular command call us away or untill they come to that maturitie and ripenesse of sin that they will not endure instruction admonition or reproofe but hate us for it and set themselves against us and that not one or two but generally yea in a manner one and all as the Sodomites did against Lot Now if in this case wee may say with the people of God wee would have cured Babell but shee would not be cured let us therefore forsake her And if wee have any command or vision or voice from God as the faithfull in Ierusalem had who being in the Temple heard a voice saying unto them Migremus hinc let us flee hence or as Ioseph had Mat. 2.13 then wee must follow the Lords call and depart Rule 7 Seventhly a Minister in his flight should consider whether he onely be not aimed at by the enemies of the truth who for some certaine causes beare a personall hatred and grudge against him and if they could but procure his departure then the Church should have peace and tranquillity Chemnitius harmon fol. 1043. medio is of opinion and I dare not gaine-say it that that Pastor sins against and breakes
the rules of Christian charity who knowes that the Church is disquieted and disturbed only by reason of some personall hatred against him and that the Church might have peace and his particular Congregation leave to enjoy as good a Pastor yea in every regard as able to edifie them as he is if hee were gone and yet rather than he will undergoe the trouble molestation and danger of exile will stay and suffer the Church in generall and his particular flocke to be disquieted and hindred from the peaceable enjoyment of the Word Rule 8 Eightly in fleeing persecution wee must respect the utility and profit of the Church that is I. If the Church by the retaining and keeping of a Minister may reape spirituall gaine and advantage then he is not to flee Or II. If the Church may reape comfort courage or benefit by the example of the Ministers constant and couragious suffering for the truth then I conceive that he is not to flee because a good Shepheard will lay downe his life for the good of his sheepe But III. If a Minister can have no leave to discharge his Ministeriall function no liberty to preach unto his flocke or to pray with them or to administer the Sacraments unto them nor any hope by his presence to benefit the Church or to gaine more soules unto Christ nor cause any occasion likely to be offred whereby he may propagate and further enlarge the kingdome of Christ without doubt then he may safely and lawfully flee for his life and shun persecution IV. If a Minister can see in likelihood that if some certaine time or brunt were over he might much benefit and comfort the Church but for the present there is small hope either of saving his owne life or doing good to his flocke hee may then for a while run unto the Wildernesse and hide himselfe in the Desart and shelter himselfe untill the showre bee over Now all these Rules belong unto the Ministers of the Gospel because the Text speakes only of their flight in the times of persecution Sect. 2 § 2. Vntill the Sonne of man come Quest 1 How doth Christ come Christ comes diversly namely Answ First he came unto us In carne in the flesh when he tooke our nature upon him This is past Secondly In gloria in glory when hee comes unto judgement Rom. 2.6 This is to come Thirdly In protectione in preservation and defence Behold I am with you unto the end of the world Matth. 28.20 that is by protection care and speciall assistance This Comming is alwayes and thus he is for ever present with his children Fourthly In donatione Spiritus he comes unto us by the donation of his Spirit and this is either extraordinary as he came to the Apostles giving singular and extraordinary gifts unto them Act. 2. or ordinarie and thus he comes unto all the faithfull in their regeneration when new and spirituall habits principles and graces are infused into them Fiftly In interno lumine In internall illumination enlightning the heart and opening the eyes for he enlightens every one that comes into the world Iohn 1.9 Now these two last are one and our only and true felicity Whence we might observe That true happinesse doth consist in the presence of Christ in the heart Observ when Christ came to Zacheus then came salvation to his house and consolation to his heart when Christ comes unto the heart of the faithfull then and never untill then comes joy unto their soules then and never untill then are they truely happy And therefore this we should desire first that is before and above all other things Psalm 27.4 and 42.2 Why are wee made happy by the fruition of Quest 2 Christ First because then and never untill then doe Answ 1 wee truely see A blind man would thinke himselfe a blessed man to enjoy his sight now wee by nature are blind and our eyes are opened and our understandings enlightned onely then when Christ enters into the soule And therefore happy are we when becomes unto us Psal 4.6 80.3.7.19 Secondly because the comming of Christ unto Answ 2 the soule doth represent the beatificall vision wherein our chiefest heavenly happinesse doth consist therefore thereby wee are made truely blessed Reade Psalme 16.11 and Psalme 98. and Matth. 5.8 VERS 24. The Disciple is not above his Master Verse 24 nor the Servant above his Lord. Christ by this title Disciple would teach us Observ That those whom he receives he will teach Reade for the proofe hereof Esay 54.13 Ierem. 31.33 c. Proverb 8.1 and 9.1 How Quest or how many wayes doth Christ teach his servants First he teacheth them by his Word Matth. Answ 1 28.19 Prov. 8.1 and 9.1 Secondly he teacheth them by his Spirit Psal Answ 2 143.10 and 1 Iohn 2.27 And without this the other is ineffectuall and therefore we must first labour to be taught by the Word and cleave close unto that Esay 2.3 it being the meanes of regeneration 1 Pet. 1.24.25 And then labour to be taught inwardly by the Spirit For without his gracious illumination wee can know nothing aright 1 Cor. 8.2 certainly humane knowledge must needs deceive us and misleade us and therefore we must not be instructed by that Tutour nor consult with flesh and blood concerning the things of our soules Rom. 8.6 7 8 and 1 Corinth 3.18 but labour that we may be taught of God The truth of this more particularly appeares thus namely First naturally we know not God aright but have these grosse and false conceits of him viz. I. We thinke that he sees not our sinnes Psalm 50.21 But the Spirit of God teacheth us that his eyes are over all the world and run too and fro through the whole earth from which lesson proceeds these things First a fearefulnesse to sinne for if God see us how shall we then dare to do evill Secondly a watchfulnesse over our waies in secret because God seeth all things therefore we dare not privately do evill or so much as conceive or imagine mischiefe in our hearts Thirdly because God seeth all things therfore the Spirit workes in us humiliation and godly sorrow for our evill thoughts Yea Fourthly hence comes alacrity and cheerfulnesse in the wayes of God and every good work because God sees them and writes them in his Book of remembrance Malach. 3. II. We think that God is like unto us as the Heathens conceit of their Gods as Saturne Iupiter Mars and the rest and that sinne is not so displeasing unto him as we say it is But the blessed Spirit teacheth us that he is of such tender and pure eyes that he cannot endure to behold any thing that is evill Habak 1.13 And hence the spirituall man is afraid to commit the least sinne Matth. 12 36. and 1 Thessal 4.6 III. We thinke that God may be deceived but the Spirit admonisheth us to take heed that we do not deceive our selves for our God will not
we must hold that although the Answ 4 Subject of divine providence be principally rather in Practical things then speculative Thom. 22 q. 49. Art 6.2 yet it is also I. In all contingent things Thom. 1.22.2 and 4. and 103.5 And II. In all mutations and changes of the Universe Thom. 1. q. 22.2 And III. In evills Sub ratione bone § 3. Your haires are numbred Sect. 3 Many things might be observed from these words your haires are numbred namely First that haire is but an excrement and the most contemptible part of man Secondly that all our haires are observed and not one of them shall be lost Thirdly Christ doth not say that the haires of our eye-lids are numbred but of your head where there is the greatest plenty and the leastuse Fourthly your haires Non solum numer andi sed jam numerati are not onely to be numbred hereafter but are already numbred But I omit these What is our Saviours scope and meaning in Quest 1 these words To shew that God takes care for all things which concerne the elect and faithfull Answer Observ Hence then Note that the Providence of God doth particularly preserve all the elect in al their affaires yea in the least temporall things The Lord doth take that speciall care of them that all things by his all wise providence turne to their good Romans 8.28 Psalm 23.1 and 33.18 and 34. 15. Esa 43.1 and Deuter. 2.7 and 8.5 and 28 2 14. Levitie 26.4 14. Besides the consideration of these two particulars will further confirme this truth to wit First God hath made the Angels ministring spirits for the good of of his people and children t Psal 34.7 and Mat 18 â—0 and Hebâ— 1.14 And Secondly the Lord forbids us to care 1 Pet. 5 7. and commands us to walke in faith 2 Corinth 5.7 yea that we may the readilier obey he promiseth to give us all things Math. 6.33 And to be more tender over us then ever Mother was over Child Esa 49.15 And therfore blessed are the righteous in all things for they shall lacke nothing that is good Psalm 34.10 Quest 2 What good things doth the Lord provide in part and bestow upon his Children Answ 1 First hee Provides possessions for them and hee will give the earth unto them Psalm 37.22 Math 5.5 Answ 2 Secondly hee will bestow blessings upon them For I. He will give them raine in their need Amos. 4.7 And II. Hee will free them from danger and evill Acts. 27.24 And III. He will give unto them issue and posterity Psalm 127. and 128. Answ 3 Thirdly he will direct them in all their waies and pathes Psalm 37.23 Answ 4 Fourthly he will give good things unto them for their body For I. He will provide food for them If they hunger hee will give them bread if they thirst hee will give them drinke Reade Genes 21.17 and and 28.20 and 1 King 17.14 II. If they bee naked hee wil provide garments for them Deuter. 8.3 III. If they be sicke hee will cure and heale them Psalme 147.3 and 2 King 5.1 and Esa 38. IV. If they mourne he will comfort them Mat. 5.4 Esay 60.2.3 V. If they be in debt hee will releeve them 2 King 4.3 Verse 23.33 VERS 32.33 Whosoever therefore shall confesse mee before men him will I confesse also before my Father which is in heaven But whosoever shall deny me before men him will I also deny before my Father which is in heaven Quest What is observable in these words The Reward of Sect. 2 Professors wherein are two things Answer The Person Whosoever shall confesse mee before men § 1. The Reward I will confesse him before my Father in heaven § 2. Viz. Apostates deniers wherin also are The Person Whosoever shall deny mee before men § 3. The Reward He shall bee denied by me before my Father § 4. Sect. 1 § Whosoever shall confesse me before men Quest 1 What is the sense and meaning of these words First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confesse hath many significations namely I. Properly it signifies to consent or to say as another saith Simile loqui and that either First Idem affirmando by affirming the thing affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.8 But the Pharisees confessed that there were both Angels and Spirits and a Resurrection So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fathers confessed also that they were Pilgrims and Strangers in the earth Heb. 11.13 Or Secondly Idem negando by denying the thing denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn confessed and denied not that hee was not the Christ II. Hence the word is transferred unto the confession of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing their sinnes Matth. 3.6 and 1 Iohn 1.9 Yea III. Hence it is transferred to Promises Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promised to give her whatsoever she should aske Matth. 14.7 So Luke 22.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iudas promised to betray him unto them And IV. Hence the word is to a particular profession of Religion applied thus Saint Paul answering for himselfe saith unto the Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this I confesse unto thee that after the way which they call heresie so worship I God So the Iewes had agreed that if any man did confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Iesus was the Christ he should be put out of the Synagogue Iohn 9 22. V. It signifies to praise and magnifie the name of God every tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God Rom. 14.11 and 15.9 where wee may observe that in this last sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put with a dative case but in the other significations and acceptions it is either put with an Accusative or with this Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this verse and Luke 12 8. Now in the present Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the profession of Christ and Religion Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In me Beza thinkes this to Answ 2 be an Hebraisme because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant but I rather imagine that it makes the phrase more emphaticall because to beleeve in God is more then to beleeve God and therefore the meaning is whosoever shall professe his whole hope and confidence to be in Christ and shall make him the Rocke upon which he fastens the Anchor of hope and builds his faith he shall be owned by Christ at the last day Thirdly before men shewes that our profession Answ 3 must be publike and published and not concealed Fourthly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one Answ 4 that shall confesse me c. doth shew that the rule iâ— generall and belongs unto all Phil. 2.11 Fiftly the meaning therefore of these words Answ 5 whosoever shall confesse c. is that Religion must be publikely professed yea so professed that we may be sure and certaine to be rewarded and acknowledged by Christ Hence then three things
is borne of a woman and begot by a man is impure and polluted Iob 14.4 and 15.14 and 25.4 Psal 51.7 And therefore it is evident that all men are defiled Answ 3 Thirdly this further evidently appeares by the consideration of parts For I. The Body is but a dead Organ except only as it is quickned and enlivened by the soule II. All our senses are both direct Traytors letting in temptation into the soule and also the servants and handmaids of lust and concupiscence III. The bruit part of man is wholly set upon evill and runs after and pursues nothing else that is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible and concupiscible parts or faculties IV. The Imagination doth continually present some evill or other unto the soule Ephes 4.18 V. The will of man alwayes naturally assents to the worse part Video meliora proboque deteriora sequor I see what 's best but oh accurst I follow still what is the worst This was the bitter plaint of blessed Paul The evill which I would not doe I doe daily Rom. 7.15 VI. Naturall reason and carnall wisedome are enemies and opposite unto God and averse from him Rom. 8.7 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind it selfe which the Platonicks thought did partake of the divine nature stands in need of reformation and renovation Ephes 4.23 Rom. 12.2 And thus wee see by an Induction of parts how the whole man of all mankind is corrupt Answ 4 Fourthly it will most evidently appeare that we all naturally are contaminated with sinne if we consider the nature of the leprosie and together therewith the resemblance of sinne thereunto I. Leprosie is an universall disease it begins and breeds first in the humours then breakes forth in the skin and within a while overspreads the whole man Thus sinne seizing first upon the soule by and by corrupted and tainted both soule and body And therefore wee should consider how necessary it is that wee should be changed and renewed who are thus corrupted and defiled We are easily perswaded to confesse and acknowledge that a change is necessary but very difficultly perswaded to goe about the worke being herein especially enemies to innovations wherefore wee should so much the more earnestly and industriously undertake the taske by how much the harder and contrary to our naturall affections it is II. Leprosie is hereditary as was shewed before Chap. 8. And so is sinne derived from the father to the sonne III. Leprosie is an uncleane disease For First the humours in Lepers are intemperate And Secondly altogether corrupt and poisonous so that the humours in the Leper and in him who is taken with the French or Neapolitane disease are much like And Thirdly it is an infectious disease and therefore by the Leviticall Law Lepers were to live alone Thus sinne doth pollute and infect our selves and endangereth others And therefore why should we presume thereof Let us rather remember that I. Sin cast us out of Paradise And II. Brought death upon Christ who knew no sinne in himselfe neither deserved any death or punishment at all for any offence of his owne And III. Hinders our prayers from being heard for God heares not sinners Iohn 9. And IV. Hinders the Lord from saving us because it is contrary to his Iustice to save sinners Yea V. Is of that nature that one sinne is enough to destroy us yea the whole world as we see in the sinne of Adam Achan Saul David Ionas Hezekiah yea if Christ had but broken the least commandement hee could not have saved us IV. The Leprosie leaves its scarres and markes and relickes behind it So sinne leaves its remainders and a pronenesse unto concupiscence behind it and a certaine weaknesse and inability in nature to do the will and worke of God V. Hence the Leper although he be cured of his Leprosie and pronounced clean is prone to relapse and fall into this disease againe So by reason of the remainders and relickes of sinne in us wee are prone to relapse and fall into sin even after our regeneration And therefore wee must be watchfull and circumspect over all our wayes standing alwayes upon our Watch-Tower and labouring and praying that the Lord would sanctifie us throughout both in body soule and spirit 1 Thess 5.23 And thus we have heard that wee are by nature polluted with the leprosie of sinne It remaines now Secondly to shew that by Christ wee are purged from sinne Or That those whom Christ receives hee cures Observ 2 from the pollution of sinne This wee have handled before and therefore I will adde but one Question to what hath beene spoken and proceed to the next Section How may wee know Quest whether we be cleansed from the leprosie of sinne Examine seriously these five things viz. First Answ whether doe wee strive and struggle against our owne proper sinnes or not Secondly whether doe we hate all sorts and kinds of sin whatsoever or not whether great or small whether publike or private whether beloved or not beloved Thirdly whether have wee strength to walke in the wayes of God have we received health and strength and new humours from the Lord in so much as now we can serve the Lord in purity of heart Fourthly whether have wee tender consciences and awakened consciences or not which will not endure the least touch of sinne but carefully watch against all Fiftly whether doth the Watch-man of Israel which neither slumbers nor sleepes preserve and keepe us that is both watch over us himselfe and also excite us to bee watchfull over our selves Certainely if we find these things in us we may then be confidently assured that the Lepers are cleansed And therefore enquire diligently whether 1. We hate all sinnes in generall and 2. Strive more particularly against our owne sinnes And 3. Are afraid to commit any and watchfull against all And 4. Perceive the holy Spirit to prevent us from sinne and to helpe us forward in the performance of what is good And 5. Find new strength in our bones and joynts to serve the Lord For by these wee may know whether we be freed from the pollution of sinne or not Sect. 4 § The deafe heare First wee must here consider the estate of nature And then Secondly the state of grace First by nature wee are deafe untill wee bee cured Quest 1 How many sorts and kinds of deafenesse are there Deafenes is two-fold Answ to wit either of the Body of which I here speake not Or Mind it is an incapacity of things either Naturall but we heare the clamours of nature which desire meat drink sleep rest health pleasure and the like Or Morall but wee can learne worthy wisedome and crafts the like Or Scientialium of things belonging to Arts sciences but the naturall man can learne liberall arts and sciences professions yea even the most deep profound arts Or Spirituall Now these things are understood either I. In others here our eares
and confident in errours and false zeale How is the constancie or confidence of Ministers Quest 5 to be regulated First they must teach nothing but the word Answ 1 and truth and Gospel and religion onely that which they receive from the Lord 1 Corinth 15. Act. 20.28 Answ 2 Secondly they must herein propound no other ends unto themselves but only the glory of Christ and the progresse of the Gospel not their owne praise or profit Answ 3 Thirdly they must utter and deliver nothing at least publikely either rawly or undigestedly or rashly or inconsiderately or unmodestly which afterwards upon serious and mature deliberation they are ashamed of or repent Answ 4 Fourthly they must remember that they serve God and not men and that I. Hee will protect and defend them so long as they are about his work worship service Yea II. That hee will call them to give account of their stewardship and if they have beene negligent then their judgement shall be great But III. If they have beene faithfull in the Ministerie then great is their reward in heaven Answ 5 Fiftly they must deny the world and themselves yea all things that might hinder and distract them from the faithfull officiating of their great and weighty calling And in these things the constancie and confidence of Ministers doth consist As these words went you out to see a Reed shaken with the wind are referred to Iohn and according to the opinion of some spoken in Iohns defence So are also these went you out to see a man in soft rayment or one who was gorgeously attired as Courtiers use to bee No Iohn was no such man for he lived austerely Here two things are observable viz. Luk. 7.33.34 First Christ lived otherwise then Iohn did â—t and yet he praiseth Iohn to teach us Observ 2 That others are not to be deprived or defrauded of their due and deserved praise because wee our selves doe otherwise Secondly that an austere life is commandable amongst Christians Why is an austere life so commendable for the Saints First because wee have denied the world being crucified unto it and it unto us Rom. 6.2 How can they that are dead in sinne live therein and how can they that are dead unto the world delight therein Secondly because a Court-like fine feminine dainty and soft life becomes not a Saint Thirdly because how can we perswade others to mortification if we our selves be contrary Answ 2 Secondly some imagine our Saviour to have propounded this question Went you out to see a Reed shaken with the wind by way of reproofe unto the people and it seemes to incline to both as if Christ should say Iohn was no Reed that is I. A contemptible and despicable man or one who was worthy to be sleighted Matth. 12.20 and 27.29 Yea although hee was but a meane man in the eye and estimation of the world yet the Ministery of the word is not to bee despised for the poverty or low estate of the Ministers II. Iohn was no spectacle or gazing stock curiously to bee looked upon or to bee heaâ—d onely out of a curious and itching desire to heare new things but out of a desire to learne and that thereby both life and soule might be reformed and renewed § Yea I say unto you and more then a Prophet Sect. 3 Our Saviour by his authority Ego deco doth confirme their judgement who did so highly esteeme the Prophet and pronounceth him to be greater then a Prophet and more honourable then those who live in Kings Courts Whence wee may learne That it is a greater praise Observ and commendation to be a Prophet then to be highly honoured and favoured in the Courts of Princes Deut. 34.10 and 2 King 8.15 Why is a Prophet so full of honour esteem Quest 1 First because hee is the Interpreter betwixt Answ 1 God and his people Secondly because they have power to beget Answ 2 children unto God Michah 3.8 and 1 Corinth 5. whence Kings have called them Fathers Thirdly because they pray for us and blesse Answ 3 us Fourtly because they are inspired from above Answ 4 and enlightned with a divine spirit Michah 3.8 and 2 Pet. 1 20. c. which is most excellent of al. What things are requisite in a true Prophet Quest 2 First hee ought to know hidden and secret Answ 1 things and that either I. Absolutely things to come Or II. Respectively and thus he ought in respect of himselfe to know things which are remote or done out of his presence as Elias knew of the avarice of Gehazi or in respect of all hee ought to know the frame and temper and disposition and secret passages of the heart of man in generall although he cannot know the secrets of any particular mans heart without a speciall revelation Secondly he ought to understand and to bee Answ 2 skilfull in the mysteries of the word not in the matters of the world Thirdly hee ought to deliver no message unto Answ 3 to the people but that which he receiveth from the Lord and that which he receives that hee must deliver is the Lords command not as his owne conceit Iohn 11.51 Fourthly hee ought so to bee taught that he Answ 4 may understand what is taught him for otherwise hee is a Seer not a Prophet Pharaoh Baâ—â—asar Nebuchaâ—â—â—zzar saw visions but they did not understand them and therefore were no Prophets Fiftly a Prophet ought to be inspired with a Answ 5 Propheticall Spirit and power that he may thereby be able both to understand himselfe and to declare unto others the misteries of Religion and hidden things of God How was Iohn Baptist more then a Prophet Quest 3 First because hee prophesied in the womb Answ 1 Luke 1 4â— Secondly because he was nearest unto Christ Answ 2 of all the Prophets the other Prophets prophesied that Christ would come hereafter this Prophet proclaimed that hee was come already and was the first Preacher of the Gospell Mat. 3.2 Thirdly hence he spake more plainely and plenarily of Christ then any or all the rest As He is amongst you And I stand in need to be baptized of thee And behold the Lamb of God And He must increase and I must decrease and the like Answ 4 Fourthly Iohn is greater then the Prophets because hee was foretold of by the Prophets and was partly the Object of the Prophets Reade Esa 40. Malach. 4. Answ 5 Fiftly Iohn was Terminus legis Evangelij As Iacobs hand held Esaus heele so Iohn as it were with one hand held the Law and with the other the Gospell and was the last Prophet and the first Apostle yea like the corner stone of the Old and New Testament Verse 10 VERS 10. For this is hee of whom it is written Behold I send my Messenger before thy face which shall prepare thy way before thee Observ Wee may observe hence That Christ prepares the heart before he will possesse or inhabit it
and awakened and yet sleepes againe it is then no longer negligence but contempt So those who relapse after a Revelation of the power and vertue of Christ are guilty I. Of sinne And II. Of infidelity And III. Of the contempt of Christ the Holy Ghost and the word of God And therefore shall be the more greevously tormented How or wherein is the power of Christ manifested Quest 4 or revealed First in judicijs in his judgments Ezech. 25.11 Answer 1 and 30.19 Exod. 7.5 Psalm 105.5 Esa 26.9 Ierem. 5.3 The Lord sometimes corrects afflicts and punisheth us that wee seeing his power might learne to amend sometimes he makes his power knowne upon others that his owne people might observe his judgements and powers forth his wrath and fury upon the disobedient that wee might tremble and learne to obey 1 Cor. 10 as the Dog is beaten before the young Lyon to make the Lyon obedient or the Condisciples of the young Prince to make him feare Secondly in Benedictionibus in blessings and Answer 2 mercy Gods power is revealed in favours and good things as Esa 26.10 And great is the judgement of those who despise these Reade Ezech. 16 Esa 5. Thirdly in praedicatione verbi his power is rather Answer 3 revealed in the Preaching and publishing of the word that beeing the power of God unto salvation Rom. 1 16. and 2.4 and 1 Thessal 1.5 And therefore those who enjoy the preaching of the word and despise it heape up unto themselves wrath against the day of wrath Fourthly the power of Christ is principally Answer 4 shewed there where the Spirit is powerfull in the heart 1 Cor. 12.7 Hebr. 6.6 c. by any generall or particular grace And therefore they who are enlightned by the Spirit must take heed of relapsing for as they have despised and sleighted a great grace who doe thus so they doe incurre a great judgement and condemnation eternally Sect. 3 § 3. Because they repented not Our blessed Saviour doth not upbraid them because they did not admire his Miracles or because they did not entertaine or feast him but because they repented not yea the other they did but not this they wondred at his wonderfull workes and many entertained him but all was nothing without repentance Whence we may note Observ That where repentance is wanting there all other duties are nothing worth It is not sufficient for a man to heare the word with reverence or a shew of love or a forme of obedience for these were in Herod Mark 6.20 except we seriously repent and in sincerity obey these onely being the blessed ones Luke 11.28 Iohn 13.17 Ierem 4.4 Psalm 34.14 Matth. 7.21 It is not enough for a man to make a Profession of Religion but he must indeed strive and study to eschew evill and doe good which is the nature of true Repentance if hee would bee pleasing and acceptable unto God Quest 1 How doth it appeare that all wee doe in Religion is of no esteeme with God without Repentance Answ 1 First it appeares Authoritate by a threefold authority namely I. Of the Baptist who preacheth Repentance Matth. 3.3 And II. Of Christ who preacheth repentance Mat. 4.17 Luke 24.47 And III. Of the Apostles who preach the same doctrine Acts 2.38 and 3.19 and 26.18 Answ 2 Secondly it appeares Scopo by the Scope of Christ Now the scope of Christ in his comming was I. To reduce men from their errours And II. To free them from their sinnes Luke 1.75 and Titus 11.2 c. And therefore hence it appeares that without repentance all is nothing Quest 2 Why doth not our Saviour rather upbraide these Cities because they beleeved not then because they repented not seeing wee are saved by faith and Luther saith Omnes damnari ob infidelitatem that all are damned for infidelity Answ Certes salvation is of faith but repentance is the way unto faith yea Causa size qua non without repentance there can be no faith for those who never repented them of their sinnes never had the least sparke of saving faith Quest 3 Who ought to repent Answ All who either First desire to be redeemed from Sathan and death Or Secondly who are in a miserable estate and condition Now I. Such are all men before repentance Rom. 3.23 and 5.12 And II. All that doe not truly repent Quest 4 Who doe not truely repent Answ 1 First those who abide in their sinnes not repenting them at all of their iniquities Secondly those who by a fained and counterfeit Answ 2 repentance deceive their own soule Thirdly those who repent key-coldly and Answ 3 wash themselues with adulterate teares Fourthly those who seeme both to others and Answ 4 themselues seriously to repent but afterwards relapse with the dog to his vomit and with the Swine that was washed to the wallowing in the mire 2 Peter 2.22 How must we repent Quest 5 There are two parts of Repentance namely Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dediscere Discere damnare amare First Resipiscere quasi re-sapere to bee wise againe or to condemne our former wicked life and actions Rom. 12.2 And therefore unto true repentance it is required that wee should seriously lament and bewaile what is by-past and for the time to come labour to be weaned from these things to wit I. From all our former sinnes 2 Peter 1.9 and 2.20 Galath 5.24 II. From the love of the word Psalm 127.2 Iames 4.4 III. From the contempt of the word because it is a dangerous thing to despise the word and so long as we doe so we cannot truely repent Reade 2 Chron. 36.16 Proverb 1.24 Iohn 3.19 Acts 19.9 Ezech. 33.32 IV. From despising of the blessed Spirit that is from greeving him Ephes 4.28 or extinguishing his good motions 1 Thessal 5.19 And therfore that we may avoid and beware this the better let us remember how many calls we have neglected and how many good motions we have smoothered V. From the neglect of salvation wee must remember how formerly we preferred pleasure and profit yea and all things before this learn both to repent deplore and amend it Secondly Converti to be converted and turned unto God or to direct an averse heart unto him and to labour that hereafter our whole life may be directed and guided unto a new marke And in these two To repent of and turn from what is by-past and amisse and to amend our lives and turne unto the Lord our God and whatsoever is good for the time to come doth regeneration consist Now this second part of repentance doth consist in these things namely I. In a desire and endeavour to bee ingrafted into Christ the true and living Olive and this wee are by faith Iohn 15.1 Rom. 11.22 And II. In an earnest endeavour to walke in faith and to approve the truth thereof by our workes of new obedience and true sanctification Gal. 2.19 c. and Iames 2.18 and 1 Tim. 6.18 And III. In a true
Answ 1 the Gospell First wee must take heed of contemning the Gospell after once it hath been embraced and received for it had been better for us never to have knowne the waies of God then after the knowledge thereof to relapse and fall away 2 Peter 2.22 like the Galathians who began in the Spirit Answ 2 and ended in the flesh Gal 3.3 Secondly we must take heed of sins of knowledge whether I. In generall after illumination and a knowledge that God is an enemy unto and a swift witnesse against all sinnes and sinners for it is dangerous for such a one to sinne Or II. In particular we must principally beware of those sinnes which we know The time and sinnes of ignorance the Lord easily passeth by Acts 17. but after a man is brought to the sight and knowledge of his sinne it is dangerous then to continue any longer in it Some follow drunkennesse and ignorantly thinke it to bee but only good fellowship and not sinne or if sinne then no great one neither much offensive to God But woe be to him who knowes it to be a great sinne and odious unto God and therefore blusheth and trembleth to commit it and yet notwithstanding proccedeth to act it For such a one First sinneth against the whole ever blessed Trinity as was said even now And Secondly against his owne knowledge And Thirdly against his owne tongue wherewith I. He hath often asked pardon and forgivenesse at Gods hands And II. He hath often promised to leave it and to become temperate and sober And Fourthly against his owne conscience whom God in some measure hath circumcised and awakened And Fiftly against the holy Spirit of God who hath often admonished and checked him And therefore let all such consider how neare they come to incurable apostacy Sect. 3 § 3. They would have repented Our Saviour commends those of Tyre for good hearers that is if they had had the word they would have been more affected with it then the Galileans were To teach us That that onely is good hearing which works Repentance Observ or the good hearer is onely he who is perswaded by his hearing to repent him of his sinnes Reade Matth. 3.3 and 4.17 and Acts 2.38 and 3.19 Why is that hearing onely good which works Quest 1 Repentance First because Repentance is the condition of Answ 1 mercy and Remission we cannot be assured of mercy or forgivenesse of our sins untill we have truely repented us of them and therefore all our hearing is vaine and fruitlesse so long as it hath not wrought true repentance in us Reade Luke 3.3 and 24.47 and Acts 11.18 Secondly the scope of man is the glory of Answ 2 God for that wee should seeke in all things and above all things but wee cannot glorifie God but rather dishonour him so long as we have not by unfained Repenâ—ance turned from all sinne And therefore untill Repentance be wrought in our hearts al our hearing is unprofitable unto us Thirdly Repentance is the scope of Preaching Answ 3 as appeares Acts 26.18 and 1 Thessal 1.6.10 And therefore good hearing workes conversion But there are other scopes and ends of Preaching Object and therefore Repentance is not the Scope thereof There are other scopes of preaching besides Repentance but they are al conjoyned with this Answer yea end here as for example First one end of Preaching is knowledge Christ gave his word that men might be brought from darkenesse to light Acts 26.18 But knowledge is vaine without practise Iohn 13.17 Secondly another end of Preaching is that men might fear and tremble at the word of God Esa 66.2 because it is good to feare Proverb 28 14. But yet this feare and trembling is onely so farre good as it leades unto Repentance and no further Thirdly another end of the word is that men might reverence it and receive it as the word of the Almighty God and not of a weake man Acts 10.33 But reverence is to be perfected in obedience Fourthly another end of Preaching is to work faith in the hearers Rom. 10.15 But Repentance is partly the inchoation and beginning of faith and partly the fruit thereof Fiftly another end of Preaching is sanctity and new obedience Ierem. 4.4 Luke 1.75 Now this is no other thing then Repentance it selfe And therefore all the severall ends and scopes of preaching are conjoyned with this of repentance and end in it How manifold is Repentane or how many Quest 2 sorts thereof are there Repentance is threefold namely First fained Answ and counterfeit Secondly Temporary which lasts not long Thirdly true and unfained Quest 1 Which are the parts of true Repentance The parts of Repentance are these viz. Answ First an acknowledgement of misery by reason of sinne Secondly the deprecation of pardon for the sinnes committed Thirdly the leaving and forsaking of all sinnes for the time to come Fourthly the circumcision of the heart Deut. 30.16 or a tender conscience which cannot endure the least touch of sinne Fiftly the Baptisme of the Holy Ghost And Sixtly the washing and quickning of Christ 1. Cor. 6.11 Galath 1.20 And therefore we should examine our selves by these as by so many essentiall signes and infallible tokens of true Repentance for every one who is truly converted is brought to a sight of his sinnes to a sense of his misery and danger through sinne to an earnest desire that his sinnes were blotted out and pardoned yea is baptised with the Holy Ghost and with fire and washed with the blood of Christ and water and endued with such a soft heart and tender conscience that hee feares to commit yea hates all sinnes whatsoever Sect. 4 § 4. They would have repented Iam pridem long agoe The meaning of our Saviour here by long agoe is in the beginning of preaching as if he would say If the word had been preached to Tyre and Sidon they would have repented at the First Sect. 5 § 5. In sackcloth and ashes Quest 1 What use was there or how manifold was the use of Ashes The use of Ashes was two-fold namely Answ First Philosophicall and this was two-fold namely either I. Naturall which was either Ad abstergendum Plut. qu. conviv Or Ad corroborandum Alex. ab Alex. Or II. Morall and so signifies either basenesse or mortality Iob. 30.19 And hence both Iewes and Gentiles were wont to sprinkle themselves with ashes and to wallow in them d Stuckins 144. Secondly Religious and this was three-fold namely I. Heathenish for the Gentiles used Ashes in their Religious performances or in holy things that is First the honourable amongst them used Ashes in their sacrifices Ad lustrandum Purgandum Deos placandum Stuckins rit gent. 144. Secondly they used to keep Ashes in Pots or Pitchers which were either the ashes of their Children or kindred or of Noblemen who were burnt to Ashes after they were dead and thus reserved Or II. Leviticall and thus the Apostle saith The ashes of an
the word Amos 2.12 Fourthly some have no spare time or leasure to heare the word Luk 14.18 Fiftly some heare the word as a pastime or a jesting matter Ezeck 33.32 And not as they ought as a meanes to worke in them godly sorrow Eccles 7.4 Sixtly some will not be reproved salt bites and therefore they will not be rubbed with salt reproofs Amos 7.12 1 King 13.4 Seventhly some heare the word but absolutely and desolutely refuse to obey it Ierem 44.16 and 32.33 Eightly some would obey the Gospell but they procrastinate it and put it off from day to day as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God and as such shall bee punished by him What is the condition of those who are blinded Quest 6 and obdurate Miserable and wretched Answer For First the time will come when they shall give account unto God for all the time mispent for all the meanes of grace misused and for every sermon they heard in vaine Secondly such are justly deprived of the knowledge of Christ and made strangers unto him Ephes 4.18 Thirdly such are deprived of God the Father for no man knowes the Father but the Son and hee to whomsoever the Sonne will reveale him verse 27. Fourthly such are cut off from all hope of salvation Iohn 3.17 yea Fiftly they heape up unto themselues wrath against the day of wrath for their contumely and contempt against the Spirit of God Rom. 2.5 And therefore without doubt such are truely and deplorably miserable What are the causes of this obduration and Quest 7 hardnesse of heart First a selfe-conceit of selfe-wisedome and Answ 1 goodnesse He who is perswaded that he is wise enough learned enough and good enough hardens his heart against all good Lessons whether of admonition instruction or reproofe And Secondly a love of sinne He who is captivated Answ 2 and enthralled in the chaines of sinne and would not be awakened would not be untied would not be enlarged but desires so to continue hardens his heart against all meanes of deliverance And Thirdly a Lethargie of insensibility for hee that is not sensible of his sinne like the mad Answ 3 man sets himselfe against all remedies What are the remedies against hardnesse of Quest 8 heart Answ 1 First we must wash our soules with the teares of Repentance for our sinnes Answ 2 Secondly we must meditate daily of our small time and great danger Our lives at the longest are but short and our danger is infinite if wee should be prevented by death from preventing the punishments by repentance which we have justly deserued Answ 3 Thirdly pray we daily unto the Lord to take from us our hearts of stone and to give us hearts of flesh mollified and softned hearts Answ 4 Fourthly let the word of God have his perfect work in us and let us nourish all the sparkes thereof with the blasts of the Spirit and frequent meditation Sect. 4 § 4. From the wise and prudent Quest 1 How is Wisedome and Prudence distinguished Answ 1 First some say they are distinguished in objects because Sapientia wisedome consists in Sciendo in knowing but Prudentia prudence consists in Vtendo applicando in using and applying that which we know unto the good either of our soules or bodies And thus wisedome respects the speculative part and prudence the practica l Answ 2 Secondly some say they differ In modo acquirendi because Wisedome is infused but Prudence is acquired Wisedome is freely given by God but Prudence is procured and obtained by industry paines experience and observation Answ 3 Thirdly some in a manner make them both one saying that Prudence is in the inquiring after truth but wisdome in the acquiring of truth Hae duae virtutes veritatem prudenter quaerere sapientér invenire ita sibi implicatae sunt unitae ut una sine altera esse non possit a Prosp de vitá contemp Cap 29. Cavis 592. These two vertues prudently to seeke after truth and wisely to find it out are so involved one in another and so close knit one unto another that the one cannot bee without the other How is Sapientia Wisedome here held accounted Quest 2 or esteemed as an evill thing doth not the wise man say that the wise man feares and departs from evill Proverb 14.16 And blessed is he that finds wisedome Proverb 3.13 because she is better then rich Jewels Prov. 8.11 c. Eccles 2.13 and Iob. 28 28. Proverb 2.3 c. Answ 1 First the scope of our Saviour here is to shew that the cause of election is not our wisedome or Prudence but the good will and gracious pleasure of our God Answ 2 Secondly there is a double wisedome namely I. Divine this is praised by Solomon and St. Iames. 3.17 Flumen ex Eden in partes quatuor divisum significat quatuor virtutes prudentia contemplationem veritatis August de grat cont Manich. 2.10 Est fons vitae fons gratiae spiritualis fons virtutum caeterarum ad vitam aeternam Ambros de parad Cap. 3. Wisedome is the fountaine of life of spirituall grace yea of all vertues necessary unto salvation And therefore this wisedome our Saviour doth not account as evill II. Humane and carnall or the wisedome of the flesh now this is condemned and doth not commend us unto God But it may be objected that humane wisedome and prudence is commanded and commended Be wise saith our Saviour as Serpents Object Mat. 10.16 Yea Solon Lycurgus Thales Socrates and divers others are highly extolled for their wisedome Plutarch saith of Fabius and Marcellus that they were gladius clypeus reipublicae so may we say that wisedome is both the sword and buckler of the Common-wealth Besides wise men have spoken many things of God and that well as Hermes the Sybils Plato Seneca and divers others yea even humane wisedome was given by God unto Solomon as a great blessing And therefore how can it be evill There are divers sorts of wisedome Answ and prudence to wit First naturall and this sort of wisedome Solomon exceeded in Secondly Philosophicall and this is double namely either I. Morall teaching vertues and in this wisedome Propositi ∣ on 1 Socrates Plato and Aristotle were famous Or II. Politicall which is two-fold viz. either Propositi ∣ on 2 First that which consists in faining counterfeiting dissembling and supplanting Or Secondly sincere which consists in governing preserving and the like Here then these two Positions as undoubted truthes I lay downe I. Craftie and deceitfull wisedome is odious and abominable unto God II. All humane vvisedome is unable and too too vveake to acquire salvation From this second Proposition I will dravv my first Observation namely That no humane wisedome can bring us to Observ 1 the knowledge of God or Christ or the Gospel Read Rom. 1.22 and 8 6.7 1 Corinth 1.20 c. Why is all humane wisedome insufficient to Quest 3
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
Church daily such as he will have saved Acts 2.47 namely such as were ordained unto life Acts 13.48 Rom. 11.7 Non precibus flexus sed spâ—â—te sua comâ—â—â—â—â— fecit Chrys super Hee was not moved to save us for or by our prayers but of his owne free will Declarat non aliunde quam ex Dei arbitrio pendere discrimen quod sapientes caecutiant idictae capiant Calvin s Our Saviour produceth no other reason but onely the Lords will why the wise are blinded and the simple understand the Gospell How doth this appeare Quest 4 First this divine Revelation and spirituall knowledge Answ 1 of the word is not granted to any for their merits neither can be acquired by study Chrysost s The Gospell is not apprehended or clearly taken up by any humane wit but onely by the illumination of the blessed Spirit Calvin s and hence the Apostle saith The spirituall man and he onely knowes all things 1 Corinth 2.14.15 And againe God hath given us his Spirit which searcheth all things even the deep Mysteries and hidden things of God 1 Cor. 2.10.12 And therefore if wee cannot understand spirituall things without the Spirit as is most true because no man knowes the things of God but the Spirit of God and he unto whom the Spirit will reveale them And that no man can merit deserve or procure the presence of the holy Ghost by any thing he doth but that he is given freely of God to whom he will Then predestination unto life and light must needs proceed from the free will and good pleasure of the Lord. Secondly it further evidently appeares that Answ 2 this hiding of the Gospell from the wise and the revealing of it to the simple proceedeth from the meere will of God thus Because there is no difference in the Object at all as is cleare thus I. All by nature are so blinded and corrupted Psalm 14.1 c. Rom. 3.23 that none can now save themselves or their owne soules And II. Although it should be granted that sufficient grace is given unto all which will be hard to prove yet here there is no difference in the Object neither and therefore the difference will be either First in the corroborating and strengthening of the minds of men against the temptations of the flesh or world or Divell And this without controversie is the gift of God and a gift not given unto all neither Or else Secondly in that further grace whereby wee cannot fall finally or totally August de cor grat which is given onely to the Elect. And therefore this grace and strength whereby wee come unto salvation must needs come from the Lord and that not of or for our merits but onely of his owne free grace and love Thirdly it is cleare that election and rejection Answ 3 or predestination unto life and preterition proceed meerely from the will of God thus because the will of God is the first and the great transcendent rule of all his actions For I. The glory of God regulates his will And II. His will doth dispose of his decrees And III. According to his decrees follow his actions and therfore his actions proceed from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good wil as our Saviour plainly expresseth in the text Thou hast concealed these things from the wise and revealed them unto Babes And why Because it seemed good in thy sight or because thou wouldest So elsewhere the Lord saith I will doe what I will Esa 46.10 And againe the Lord workes according to his owne will Daniel 4.32 Reade further these plain places Roman 19.15.18.22 Iames 1.18 and Ephes 1.11 Quest 5 What doth God here require of us or what is our duety herein in regard of God Answ 1 First we must not demand or seeke a reason of Gods decree but rest wholly upon his will which is alwaies holy and just and good For when a man asketh God a reason of his actions or decrees or why he doth thus or thus it is as much as if the Clay in the hand of the Potter should say why wilt thou make me such or such a vessell or of such and such a fashion as is now in thy heart to doe Object If it be here objected that the Potter hath reasons why he will or hath done thus and thus which the clay or pot cannot understand I answer Answ 1 First if the Potter have reasons why hee will make the pot of such or such a fashion or for such and such an use those reasons are in his owne will and deliberation and not in the difference of the clay Answ 2 Secondly none denies but the Lord hath his reasons why the doth hide his Gospell from some and make it knowne unto others but these reasons are neither revealed unto us nor to bee enquired of by us neither are wee able ever to find them out as is plaine from Rom 11.33 c. And therfore here I conceive that Aristophanes his Proverbe is worth observing who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is better for a man to fit still then to rise and catch a fall better not to enquire and search into the profound and hidden Judgments and secret decrees of God then to search but never be able to finde them out especially when there is no need at all of that investigation or possibility to alter the least particle of any of Gods immutable decrees although we could find them out but yet more especially when this kind of search is condemned and forbidden at least implicity and by necessary consequence And therefore this is the first thing which is required of us in regard of the judgements decrees and actions of God not to demand a reason of them Answ 2 Secondly wee must confesse and acknowledge the Lord to bee most just in both these decrees although wee are not able to conceive or comprehend any other cause or reason of them then his owne will that is wee must confesse that the Lord is just in the blinding of the wise and the enlightning of the simple in the saving of Iacob and the destroying of Esau and in the receiving of some and rejecting of others although in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee know not the reason why the Lord doth it VERS 27. Verse 27 All things are delivered unto mee of my Father and no man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him It is questioned by some whether God doth Quest 1 most perfectly know himselfe To which wee answer God doth know himselfe Answ and that most perfectly as appeares from this verse wherein our Saviour saith that no man knoweth the Son but the Father neither doth any man know the Father but the Sonne Here it is plainely given to the Father that hee knoweth the Sonne and to the Sonne that hee knoweth the Father Now there is nothing imperfect in
when we encrease in the knowledge of God then we shall learne First that God is most exactly pure and perfect and that not only by nature in himselfe but also in his will towards us 1. Peter 1.15 Hee is diametrally opposite to all sinne and hates all with a perfect hatred In toto genere And Secondly that it behoves us to perfect our obedience in al things not suffering or admitting of any sinne but esteeming all as poyson Treason Rebellion Murther or the like things which are of this nature that one of them once committed makes a man guilty of death We must remember that one small spoonfull of poyson will kill and one chaine captivate and enthrall and therefore be carefull that no sinne at all raigne or remaine within us Romans 6.12 Yea Thirdly then wee shall know that it is our duety to give our very hearts up unto God Proverb 23.26 and to conforme them unto the purity and pure wil of God nor suffering a wicked thought to lodge or abide there Ierem. 4.14 but labouring to mortifie all carnall and corrupt aff ctions Hence III. The further on wee proceed and go in the way of sanctity and the greater the measure of our knowledge of God doth encrease the more sensible we become of the power and strength of sinne within us which daily strives and warres against us Insomuch as First we are not able to prevent or preserve our selves from the temptations and assaults of sin Yea Secondly we are not able so to withstand temptations and snares but that they daily overcome us and leade us captive unto sinne Yea Thirdly we are often seduced and ledde aside of our owne lusts and concupiscence which in us rebels against us Iames 1.14 Galath 5.17 Rom. 7.23 Yea Fourthly hence we beginne to feare that wee are evill and corrupt trees Matth. 12.34 Because we can neither I. Cheerefully and freely performe any thing that is good Nor II. Take heed of or avoid spots and blemishes and staines in the best workes wee doe Nor III. Suppresse our own inherent lusts and concupiscence Hence Fiftly at least we grieve and mourne that wee thus daily offend our good God with David Psal 120.5 and Paul Rom. 7.24 And hence unfainedly and frequently desire a new heart Psalme 51.10 c. These may be comforted with the Lords promise unto Paul My grace shall be sufficient for thee 2 Corinth 12.9 And with our Saviours here who hath given his word that hee will ease and refresh them and give comfort unto them yea when they are thus sicke hee will be a Physician unto them Mat. 9.17 For either I. Hee will take away concupiscence and lust from them the meanes whereunto are fasting prayer labour and taming and bringing under the body 1 Cor. 9.27 For by these many temptations are overcome Or II. Hee will give strength to resist them and his Holy Spirit which shall strive against them Gal. 5.17 For conscience often doth put a bridle upon concupiscence in so much as it cannot when it would prevaile against it This victory is most excellent and undoubtedly the Saints never sinne Totà plenà voluntate without some struggling and reluctancie of Spirit when they are first informed that the thing they are tempted unto is sinne Or III. If our owne lust or concupiscence should traiterously assault us then at least Christ will bridle and restraine us from the act of sinne and will either hinder it by cutting off the occasions or by interposing some lets and remoraes as 1 Sam. 25.32 hee hindred David by Abigails comming from killing of Nabal Or IV If wee should fall into any sinne as the best of the Saints have done then he will pardon all our sinnes and so take them away that they shall never separate betwixt him and us 1. Iohn 2.1 2. And thus wee see who may draw full buckets of comâ—ort from Christ this living and ever springing Well Sect. 6 § 6. Refocillabo I will give you rest The carefull Physician doth desire and endeavour to heale and recover his sicke patient but he dare not assume or arrogate thus much to himselfe that hee will heale and cure him but our Saviour doth peremptorily affirming Refcillabo I will give you rest Observ 1 Hence then observe That in Christ there is a certaine assurance of comfort Reade Iohn 7.37 and 3.16 and 13.28 All his promises are yea and Amen 2 Cor. 1. And therefore seeing hee hath promised consolation hee will also performe it Wherefore let us labour above all things for Christ for if we have him we have all 1 Cor. 3.21 Here observe Christ promiseth unto the faithfull these things viz. First confort against Pressures and oppressions of the world and that either I. By taking them away and delivering his children from them Or II. By facilitating of the affliction and making it either short or light Or III. By giving greater things that is peace of conscience a full assurance of faith a cheerfull confidence and perfect patience to undergoe all oppressions and persecutions whatsoever Rom. 8.37 38. Or IV. By crowning and rewarding their sufferings with eternall glory 2 Cor 4.17 Secondly pardon of all their sinnes both in regard of the evill of sinne and punishment 1 Iohn 2.1 Thirdly Balme of Gilead hee hath promised to bee our Physician to cure all our sinnes and to preserve us in the state of grace and sanctification untill hee bring us unto glory Reade Psalme 103.2.3 Rom. 14.4 and 1 Iohn 3.9 Fourthly peace of conscience and spirituall joy Rom. 5.1 2. and 14.17 Fiftly Protection and direction he will be a companion in our journey and a Co-partner of our bonds oh who would ot long and desire such a Guid and Convoy as will not suffer a man to erre but lead him into the truth nor to be heavie heartlesse sad and sorrowfull in his journey but will cheere up his spirits and make him merry Oh who would not desire this Comforter and Lord who can afford unto us every thing that is good and preserve and defend us from all evill Our blessed Saviour by this promise of giving rest unto all that come unto him would teach Observ 2 us That all that seeke him shall bee rewarded or shall find him Matt. 7.7 Luke 6.24 Hee was sent to those who mourne Esa 61.2.3 And hence his mercy is glorified that he freely gives to those who seeke not to those who buy grace or purchase Christ with a price Esay 55.1.2 What doth this Rest or Refreshing import or Quest 1 imply The phrase is borrowed from the body and transferred unto the soule and doth respect a foure-fold body viz. First Corpus aestuans a hot and burning body as appeares by Psalme 66.12 Ierem Answ 6.16 and Act 3.19 Thus the soule inflamed with the fire of lust or pride is refreshed and cooled by Christ Rom. 7.5.23.25 and 2 Corinth 12.9 who doth allay and cause to freese this scorching heate Secondly Corpus
Confession the use of the Crosse and Marriage which must be beleeved to be a Sacrament Thirdly Necessaria depravata things which are necessary in themselves but polluted and corrupted by them as the Sacraments good Workes Prayer and Fasting Thirdly there is Iugum Dei the Lords yoke Answer 3 and this is two-fold viz. I. Afflictionis the yoke of affliction now this God hath promised to take from the necks of his children Esay 9.4 10.27 47.6 And to put it upon the necks of the wicked that those who will not beare the yoke of obedience and service may beare the yoke of correction and punishment Ierem. 28.13 II. Legis the yoke of the Law and this is two-fold namely First Ceremoniall this was to continue only untill Christ came and by his death was abolished for when giving up the Ghost hee cried Consummatum est It is finished then was the Law of Ceremonies abrogated And Act. 16. the Apostles shew that wee are free now from this yoke Secondly Morall which must continue for ever Psalme 1.19 And herein are two things viz. I. The matter of this yoke namely Obedience And II. The manner of this yoke namely In the feare of the Lord that is wee must not onely labour to doe whatsoever the Law enjoynes and eschew what it prohibits but wee must doe it with a filiall and religious reverence and feare Answ 4 Fourthly there is Iugum Christi the yoke of Christ and this the Text speakes of Quest 2 How manifold is the yoke of Christ Answer Two-fold namely Crucis legis the yoke of Affliction and Evangelicall obedience For Christ requires these two things of all that belong unto him namely I. That they should suffer all that hee laies upon them And II. That they should doe whatsoever hee requires of them And both these are included in Matth 16.24 where our Saviour commands us To take up our Crosse and follow him Quest 3 What yoke doth our Saviour here speake of Answ 1 First some say that he speakes De jugo legis of the yoke of the Law only Answ 2 Secondly some say that he speakes De jugo Crucis of the yoke of the Crosse only Answ 3 Thirdly I conceive that Christ speakes directly and immediately of the yoke of the Law and Obedience and implicitely of the yoke of the Crosse because hee both assists us in doing that which he requires and in bearing of that which hee imposes as followes by and by And therefore wee are commanded verse 28. to submit our necks to both these yokes and in this verse for our comfort our Saviour pronounceth them to be both light Quest 4 Why doth our Saviour call the yoke of the Law and Crosse his yoke for my yoke is easie Answ 1 First hee cals the yoke of the Law his for these causes namely I. Because he did co-operate and concur with the Father in the giving of the Law Opera Trinitatis ad extra sunt indivisa And therefore without doubt Christ had a hand in the promulgation and pronouncing thereof and so in that regard may justly call it his yoke II. Because it was confirmed by him hee openly protested that he came not to destroy or abrogate but to ratifie the Morall Law Matt. 5.17 c. He came not to free Christians from the obedience hereof but obligeth them to obedience thereunto For his will is his Fathers will and his Commandement his Fathers Commandement and therefore in this regard it may be called his yoke III. Because it was borne by him and absolutely performed and kept by him Take my yoke upon you c. As if hee would say the yoke that I have borne my selfe for it is easie I having perfectly kept and obeyed it Ano thus also it may be called His. IV. Because he tooke away the rigorous and impossible conditions thereof It was said before his comming Fac hoc vive doe this and live and without the full and perfect obedience therof yee shall not live but Christ hath mitigated this rigorous Law and now assured us that for his sake God will accept of the will for the deed And therefore for this his mitigating and dispensing of the hard conditio s of the Law it may be called his yoke V. Because he gives us power in some measure to obey and observe it For my yoke is easie as if he should say the yoke of the Morall Law which was imposed upon you by my Father and confirmed by my selfe is an easie yoke to you because I will enable you to beare it and that which therein you cannot doe of your selves I will doe with you and for you It is my yoke because I beare the greatest weight of it and therefore refuse not you to undertake it for what with that which I beare my selfe and what with the strength I endue you withall your burden is but easie and your yoke light And thus also it may be called Christs yoke because hee beares one part himselfe as followes by and by and gives us grace and strength sufficient to beare the other part with joy and comfort VI. It may justly be called Christs yoke because he rewards the obedience thereof As is most plainely laid downe in the two former verses where he promiseth to refresh and to give both spirituall and eternall rest to all those who submit their necks to this yoke and labour constantly and perseverantly to performe absolute perfect and universall obedience to this Law And thus we see in what regards our Saviour cals the yoke of the Law his yoke for these causes viz. Secondly our Saviour cals the yoke of the Answ 2 Crosse and Affliction his yoke I. Because the crosses and afflictions which wee suffer are imposed upon us by his will and permission For without that no enemy or calamity could touch us II. Because we beare the Crosse by his example therefore it is called his yoke III. Our Saviour cals our crosses and afflictions his yoke that thereby a difference may be observed betweene the scourges of wicked men and the crosses of beleevers for these are his yoke but not those IV. The Crosse is called Christs yoke because he hath sanctified this yoke by his owne body which on earth was subject to crosses afflictions and persecutions for us V. Because our Saviour doth so moderate our afflictions and crosses by the aid assistance and comfort of his holy Spirit that they become light unto us therefore they are called his yoke How doth our Saviour say that his yoke is easie and his burden light seeing that he saith Matth. 7.14 Quest 5 That strait is the gate and narrow is the way that leads unto life and therefore verse 13. commands us to enter in at the strait gate And againe in the 12. verse of this Chapter hee saith That the kingdome of heaven suffereth violence and the violent onely take it who strive to enter therein by force And Marke 10.25 hee saith that it is
easier for a Camell to goe through the eye of a needle then for a rich man to enter into heaven Answ 1 First to the last place I answer that it is said to bee impossible for a rich man to enter into heaven not because riches are evill in themselves but because the perverse and corrupt nature of man doth so use or abuse them that they become an impediment unto them and hinder them from submitting of their necks to Christs yoke and from bearing joyfully and willingly his burden Answ 2 Secondly Chrysostome s answers that the way to heaven is hard Ignavis only to idle and sloathfull men and not to those who are industrious and painefull A sluggard thinkes a light burden heavie but a laborious man makes nothing of a hard taske Answ 3 Thirdly but the Objection simply is true that the way unto life eternall is hard and full of labour and cannot be walked in much lesse walked through to the end without toyle and travell as is plainely expressed in the places objected Matth. 7.14 and 11.12 and appeares evidently thus Wedlocke is a sweet bond where both husband and wife draw in one yoke but yet a bond it is a pleasant burden Conjugium a Iugo it is no other then a yoke and full of thorny cares and labours although so delightfull and pleasing that neither husband nor wife would desire to bee freed from that bondage Thus howsoever the faithfull may and doeâ— thinke this yoke of Christ sweet and pleasant as followes by and by yet in it selfe it is full of labours yea and so full that the righteous are hardly saved For I. The way that leads unto heaven is very obscure and therefore hard to finde and easie to loose yea it is very slippery and therefore except we be carefull and heedfull of our steps we may easily fall II. The burthen that is laid upon our backes to beare is heavy and which addes to the weight thereof we must beare it long even so long as we live for otherwise we beginne in the Spirit and end in the flesh and so come short of our reward III. The workes of Religion and the duties required of us both in regard of God and our brethren and our selves are very hard and heavy as every one will find that undertakes the taske IV. Our Spirits are naturally both weake and dull except they be awakened and quickned by a continuall and renewed worke of the holy Ghost yea V. Our enemies are both many and strong that labour to pul us out of this yoke leade us aside from this way And therefore these things considered we must needs confesse that the way of active and passive obedience which leades unto heaven and this yoke of Christ is in it selfe heavie and hard Answ 4 Fourthly our Saviour doth not say that his yoke is easie and light to all but onely to those who learne of him to be humble and meeke and of Saint Paul to want and abound and in every estate and condition to be contented Fiftly one and the same thing may bee easie and hard light and heavy to one and the same man in regard of a divers time that is the yoke Answ 5 and burthen of Christ may seeme and be heavy to a fresh water Souldier and new beginner who is not yet acquainted with that spirituall joy and inward comfort that attends upon the righteous who are strong in the Lord but in time it becomes pleasant delightfull and light by exercise and practise by a growth and encrease in knowledge grace and strength For it is most true that nothing is more difficult to flesh and blood than to bear the yoke of obedience and affliction yea nothing is more miserable than a Christians life if we look upon the present condition 1 Corinth 15.19 But yet this double yoke seems sweet and easie to the spirit of the true beleever and strong Christian by reason of that gracious operation of the good spirit of God who doth so form and fashion the regenerate unto the obedience of the will of God that when once they have had a taste and rellish of Christ then nothing seems hard or difficult unto them which is imposed by him Sixtly the commandements of God and yoke Answ 6 of Christ are in themselves and in their own nature sweet and delightfull as follows by and by but in regard of our frailty and pronenesse unto evill they are difficult and unpleasant But against the Text it will be objected By Object 1 the yoke of Christ we are brought into afflictions and subjected unto them and therefore it is Iugum grave a heavie not a light yoke First the yoke of Christ doth subject us to no Answ 1 greater evils than are naturally and daily incident to all the life of man in generall being full of calamities And therefore the crosse that attends the yoke doth not prove it to be simply heavie seeing it induceth no greater miseries to the righteous than Nature it self doth to the wicked Secondly those evills calamities which Nature Answ 2 subjects wicked and worldly men unto are very heavie grievous and evill unto them but the afflictions of those who undergo the yoke of Christ shall be changed into glory and recompensed with a glorious reward and therefore they are not heavie Mark 1.5.21 Thirdly the crosses of the servants of Christ Answ 3 shall be so mitigated that they shall not hurt them 1 Cor. 10.13 And therefore they are not heavie But it will be objected again If it be a Yoke Object 2 and a Burthen then how can it be light and if it be light then how is it a Burthen First the speech is figurative and the phrase Answ 1 borrowed from a yoke and naturall burthen Secondly our Saviour by this phrase doth Answ 2 neither conceal the burthen nor silence the sweetnesse of it but conjoyns them both together calling it both Iugum Suave a yoke and a sweet yoke Onus apposuit leve adjecit Chrys s He no sooner telleth us that it is a burthen but he adds withall that it is but light Men joyn Oxen together with a yoke and Camels with a bridle or halter that they may be as burthens But we must note that there are two sorts of men who impose these burthens to wit I. Some put a yoke upon others and oppresse them under the yoke As the Spaniards do with the Indians and as Pharaoh and Rehohoam did do Now Christ is no such imposer of a yoke II. Some have a care of those who are under or in the yoke that they may not be oppressed but have rest and comfort And thus did God Exodus 23.12 and Deuteronomy 5.14 and thus doth Christ who promiseth to refresh them under the yoke and ere long to give rest and freedom from the yoke verse 28 29. And therefore although it be a yoke yet it is neither heavie nor hard Object 3 The nature and condition of this
Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
Ghost it shall not be forgiven him neither in this world neither in the world to come Sect. 1 § 1. But the blasphemy against the Holy Ghost shall not be forgiven Quest 1 Concerning blasphemy against the blessed Spirit divers Questions will be made to wit What is the sinne against the Holy Ghost Answ 1 First some of the Ancients call it finall impenitency some hatred of all Christian and brotherly love and some desperation of mercy But these are improperly called blasphemy Answ 2 Secondly that sinne whereby the essence and person of the Holy Spirit is hurt or blasphemed certainly is not this irremissible sin and blasphemy for many Sabellians Eunomians and Macedonians Heretickes at first spake wickedly of the holy Spirit and denied his Deity but afterwards repenting found mercy and obtained remission of sinnes Answ 3 Thirdly neither is this unpardonable blasphemy a simple Apostacy from a knowne truth because hope of pardon is not denied to these Apostates neither is the gate of mercy eternally shut against them if they wil but repent This appeares from our Saviours prayers Father lay not this sinne to their charge and yet these for whom he prayes had called him Devill had said he had an uncleane spirit although they were convinced of his Doctrine and divine workes I argue hence thus Those who commit unpardonable blasphemy against the Holy Ghost are not to be prayed for But Christ prayed for those who spake evill of him and his Doctrine and workes against their consciences Therefore these had not committed that unpardonable sinne and consequently might have obtained mercy if they had but repented Answ 4 Fourthly Augustine serm 11. de verbis Apost saith it is Impugnatio finalis agnitae veritatis a finall opposing or resisting of a knowne truth Our Divines more largely and clearely define it thus Blasphemy against the Holy Ghost is an universall apostacy and totall relapse inseparably conjoyned with an hatred of the truth Or thus it is a deniall and opposition of a knowne truth concerning God and his will and workes of which truth the conscience is convicted and which denying and impugning thereof is done of set purpose and with deliberation We have an example hereof in the Emperor Iulian who was a learned and an eloquent man and a professour of the Religion of Christ but afterwards fell away and turned Apostate and hence is called Iulian the Apostate and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians hee was thrust into the bowels with a dart no man then knew how which dart he pulled out with his owne hands and presently blood followed which hee tooke in his hand as it gushed forth and flung up into the Ayre saying Vicisti Gallilae vicisti O Galilean meaning Christ thou hast now conquered me and so ended his dayes in blaspheming of Christ whom he once professed w Theod. lib. 3. hist Ca. 25. Why is this unpardonable blasphemy called Quest 2 the sin against the Holy Ghost First not because the Holy Spirit may bee offended Answ 1 and the sinne not reflect upon the Father and Sonne for he who sinnes against the third person sinnes also against the first and second from whom he proceeds Secondly it is the sinne against the Holy Ghost Answ 2 because the manifestation of spirituall and supernaturall truth is a divine worke which worke is immediately wrought by the Holy Spirit and therefore although they who wittingly and willingly oppose this truth sinne against all the persons of the blessed Trinity yet after a more singular manner they sinne against the Holy Ghost because they blaspheme his proper and immediate worke in their minds and maliciously impugne and resist his proper grace and power Thus I say it is called the sin against the Holy Ghost because it is against the operations of the Spirit which are three namely I. To enlighten the Minds with the light of the Gospell and hence it is called the Spirit of Revelation Ephes 1.17 II. To perswade the Mind to receive and embrace those truths which are revealed by the Gospell Heb. 6. for this is to receive the knowledge of the truth III. To worke in a man a certaine perswasion of the goodnesse of those things which he beleeves and this is to taste the good word of God And therefore the sinne against the Holy Ghost is a contumellous and reproachfull rejecting of the Gospel after that a mans mind by the blessed Spirit is supernaturally perswaded of the truth and goodnesse of this word and will of God laid downe in the Gospel Quest 3 Why is this sinne against the Holy Ghost called unpardonable or a sinne which cannot bee forgiven Answ 1 First not because it exceeds in greatnesse blasphemy against the Father and the Sonne Answ 2 Secondly nor because the Father and the Son are lesse then the Holy Ghost For all the three Persons are coeternall and coequall Answ 3 Thirdly neither because the greatnesse thereof exceeds either Gods mercy or Christs merit For both are infinite the mercy of God is above all his workes and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price laid downe by our Saviour is of infinite value and Answ 4 worth Neither Fourthly it is called unpardonable because it is more difficultly pardoned then other sinnes are For every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Law and therefore he can pardon if he pleaseth the greatest as well as the least Nor Answ 5 Fifthly because it is an inexcusable sinne for in many other sinnes men are altogether left without excuse which yet are frequently pardoned upon their repentance Answ 6 Sixthly but it is called a sinne which cannot be forgiven because simply all remission is denied unto it neither did any man ever obtaine pardon that committed it nor ever shall And that for these reasons to wit I. Because such are punished by God with such a finall blindnesse of mind and hardnesse of heart that they can never returne either to themselves or unto God by true and unfained repentance and therefore being excluded and debarred of repentance they must necessarily be denied remission because no penitencie no pardon Hence Saint Iohn forbids us to pray for such an one because it is impossible for such to be renewed by repentance Heb 6.5 II. Because such reject the only meanes of salvation as the sicke man who will not be cured For as that disease is incurable which doth so take away or destroy the power of nature that neither the retentive nor concoctive facultie can doe their duties So there is no cure for him who rejects the balme of Gilead no water to wash away his sin who tramples under his feet the blood of the Covenant and despiseth that all healing Iordan Heb. 6.4 and 10.20 and Act. 4.12 and cleare-purging and white-washing Fountaine no sacrifices to take away his transgressions who crucifieth unto himselfe the Lord of glory
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
the taste that it makes the sicke man refuse all good meat and medicine yea this sinne doth not onely disinable a man from doing good but makes him decline from the right rule and disorder and deprave himselfe more and more for they sinne not only simply out of malice but out of malice and that de industria What are the remedies against this sin or rather Quest 7 the meanes to preserve us from it First let us watch against all sinne yea against Answ 1 all beginning of evill Ephes 4.27 Hebr. 3.11 As those who feare the plague fly farre from the house infected therewith Secondly let us highly prize the presence and Answ 2 grace and operation of the Spirit for if wee so doe then we shall not reject him neither be rejected by him but if wee contemne and despise him then he will give us over unto strange delusions 2 Thess 2.10 11. Thirdly let us learne to esteeme and value Answ 3 Christ above all things and then wee shall not sleight the Gospel but thinke it a joyfull and blessed message Fourthly if with Peter wee have fallen Answ 4 then let us with him labour speedily to recover our selves As the most deadly poyson becomes not mortall if it be suddenly evacuated or purged out or vomited up So the greatest sin becomes not damnable if by and by with teares and sighes wee repent us of it Fifthly while our spirits are something soft Answ 5 and mollified with the sight and sense of our sins and while the Spirit of God workes in our hearts by his good motions let us pray fervently unto our God to pardon our by-past sinnes to plucke us out of the dominion and power of sinne and Sathan and to preserve us from all sins for the time to come § 2. Neither in this world nor in the world to Sect. 2 come Who are confuted by these words Quest 1 The Sadduces Answ who denied the immortality of the foule and affirmed that there were neither Spirits nor Angels Orig. contra Cels Non agnoscunt se Seculum nisi praesens that is they acknowledged not a time to come when there shall be a Resurrection Although our Saviour saith here Neither in this life nor in the life to come whereby is intimated both the immortality of the soule and the Resurrection of the body Hence by the Iewes these Sadduces were called Menaim or Probrosi contentious or calumnious Gabia the sonne of Pesisa reasoneth against the Sadduces thus x Talm. phesikra Si quod non fuit id fuit Ergo quod fuit erit That is if that which was not was Therfore that which was shall be He meant if God created and made the world of nothing may he not make our bodies of something againe Object Bellarmine strongly presseth this place for the proofe of Purgatorie arguing thus Blasphemy against the Spirit shall not be forgiven neither in this world nor in the world to come Therefore some sins shall be forgiven in the next world by the prayers and suffrages of the Church But this remission is neither obtained in heaven nor in hell Ergo it is in Purgatory and therefore there is a Purgatory Bell. de purgat lib. 1. Cap. 1. loc 1. ex novo Testam Because this objection is abundantly answered by our men I may be the shorter in the answer of it I referre the Reader to Amesius Bell. enervat tom 2. pag. 197. 198. and Chemnitius exam part 3. pag. 135 136. Arg. 7. and Hill of the knowledge of the true God pag. 387. 388. Pareus s And because this place is urged by the Rhemists upon Matth. 12. § 6. I therefore referre the Reader to venerable Fulke and Cartwright upon the place onely entreating him to observe that this is no Categoricall Argument but only an Enthymeme in which the Antecedent is Christs and therefore most true but the Consequent will appeare to be most false Answ 1 First that which is fully paid and satisfied is not remitted But the Papists say that by Purgatory paines the debt is paid and Gods justice satisfied and therefore sinnes are not remitted in Purgatory It is one thing to pardon an offence and another to punish it and therefore if sinnes be punished in Purgatory as they say then how are they pardoned It is one thing fully to satisfie a debt another freely to remit it for how can he be said to remit a debt which makes the debter pay the utmost farthing as they say the soules in Purgatory doe Now this place speaking not of a paying but of pardoning not of recompensing but of remitting It shall shall neither be forgiven in this life nor in the life to come belongs not at all to their Purgatory where men satisfie Gods justice as they wickedly say to the full and wherein for the time men are extremely tormented the paines thereof being as some of them say equivalent to the paines of hell for the time And therefore by this their Argument instead of raising the fabricke of Purgatory they have razed the foundation as appeares thus The scope of their Objection is to prove that the sinnes of beleevers are remitted in the world to come now to remit and to punish are opposites as Chrysostome Hom. de poen confes saith Nemo remittit qui punire vult and therefore if the sinnes of the faithfull be remitted and pardoned in the world to come as they would prove from this place then undoubtedly they are not punished in the world to come And thus instead of confirming they have confuted instead of planting they have plucked up Purgatory by the roots for to deny that soules are punished in Purgatory is to deny Purgatory it selfe Secondly by this world is meant a mans life Answ 2 time in this world from the birth to the dying day and it is certain that in this time sins may be remitted the world to come is after this life is ended but a mans sins may be remitted at the hour of death And therefore by a Synechdoche it may be true that sins are also remitted in the other because the hour of death is the beginning of that other world The sense and meaning of this place therfore is That the sin against the holy Ghost is neither remitted in life nor death Now according to this exposition the place maketh nothing for Purgatory at all Thirdly or by the world to come may be Answ 3 meant as is generally understood the world succeeding this and so answereth to the world present as Mark 10.30 They shall at this present receive an hundred-fold and in the world to come life everlasting Wherefore Purgatory being imagined to be now present it cannot be taken to belong to the world to come And so also Ephes 1.21 and Heb. 6.5 the world to come is taken for the world which shal be after this is ended Willet Synops fol. 405. yea the Papists I think are not able to produce one place of Scripture
Doctori Greg. Past oftentimes the Lord out of his love mercy unto the people enables the Ministers to speak profitable and seasonable words unto them And on the other side the Lord sometimes for the sinnes of the hearers takes away the Ministers or the word from them Cum verbi auditores esuriunt pro eis reficiendis majora Doctoribus dona tribuuntur Greg. Past When hearers hunger after the word then the Lord for the refreshing comforting and satisfying of them doth give more Talents and greater gifts unto the Preachers But when people grow cold in their hearing or in their desires to heare or in their love unto the word then God often lessens the gifts of the Ministers or else takes away his painfull labourers sending Loiterers amongst them IV. He blesseth their labours and gives an increase to their indeavours 1 Cor. 3.6 Pedes quatuor bestiarum Evangelistarum Ezek. 1.7 ut scintillans aes aes candens est Praedicatio inde scintillae prodeunt quia ardent desyderio sonant verbo corda quae scintillae tetigerunt incendunt Greg. s Ezech. hom 3. The Ministers of the Word according to the Commandement of the Lord preach to their flocks and the Spirit of the Lord by their preaching doth oftentimes inflame their hearts and kindle their affections and fill their souls with sanctified desires and turn them truly unto himself And thus we see how the holy Ghost works and teaches in the Preachers of the Word he both making them M nisters and also able Ministers he both directing them what to speak and also blessing what they speak Secondly In Auditoribus the holy Spirit teacheth in the hearers as well as speakers for he makes their hearts often burn within them when they hear as Luke 34.32 Otiosus est sermo Doctoris nisi Spiritus sanctus adsit cordi audientis Greg. s Evang. hom 30. In vain doth the Preacher speak unto the ears of the Auditours except the Spirit speak unto the heart Nisi Spiritus sanctus auditorum corda repleat vox doctorum ad aures corporis incassum sonat nam formare vocem exterius possunt sed interius imprimere non valâ—nt Greg. Mor. lib. 27. Now although preaching be unprofitable without the Spirit yet seldome doth the holy Ghost fall upon any or come unto any but in the preaching of the word when Peter preached then many were pricked in their hearts Acts 2.37 yea then the holy Ghost fell upon many Acts 10.44 And in preaching Lydia had her heart opened Acts 16.14 What is here required of Hearers Quest 5 First they must pray when they come unto Answ 1 the Word and that I. For themselves that the Lord would be pleased so to assist them by his Spirit that they may learn Christ in the Ministery of the Word yea that he would give his holy Spirit unto them and fill them with the graces thereof this was Davids prayer for himself Psal 143.10 and Pauls for the Ephesians chap. 3. v. 18 19. and for the Colossians chap. 1. v. 9. Nulla in discrudo mora est ubi Spiritus sanctus Doctor adest Beda s Luc. hom 9. If the holy Ghost be our School-master then we shall not be Trewants but good proficients and at Schollers And therefore let us beg at Gods hands the Spirit of Revelation Ephes 1.17 c. that so we may go away from the Word alwaies bettered Pray with Augustine in one of his Epistles Sanctum opus semper inspira in me ut cogitem compelle ut faciam suade ut diligam confirma me ut te teneam custodi me ne te perdam Sanctifie thou O Lord so my heart that I may alwaies think that which is good strengthen thou so my hands that I may alwaies do that which is good perswade thou so my affections that I may above all things love thee the chiefest good establish thou me so in faith that I may hold thee fast and so keepe mee by thy Spirit that I may never lose thee II. Hearers must pray for the Preachers of the Word that speech and utterance may be given unto them Ephes 6.19 that the door of the Word may be wide open unto them Colos 4.3 That they may be permitted enabled to speak the Word freely 2 Thes 3.1 yea that they may so speak that their Word may become blessed unto their Auditours Rom. 15.29 30. And hence came that religious custome still practised by our Church to have Prayers and that both First before Sermons that the blessed Spirit would be graciously assistant and present both with speakers and hearers And also Secondly after Sermons that the same good Spirit would confirm what hath been spoken and establish and imprint it in the souls of the Hearers Answ 2 Secondly as Hearers must pray for the divine assistance of the Spirit in the hearing of the Word by which God ordinarily teacheth the mysteries of the gospel so also they must be carefull to hear what the Spirit saith in the Word reade Rev. 2.7 Acts 10.33 Certainly here there is a most lamentable neglect ordinarily amongst Hearers and little or no fruit can be expected of their hearing so long as that remains Hearers are wont I. To hear for fashion sake onely and not for the feeding of their souls Yea II. To absent themselves or keep themselves from the Word for the least cause or upon the smallest occasion that may be Yea III. To hear with prejudice or prejudicate opinions or imprudent censures for some hearers deride some tax and reprove the rudenesse or plainnesse of the speaker that he neither shews Eloquence nor Learning in his Sermons When this is amended either by him or by some other that is if we hear learned elaborate and eloquent peeces then we praise the eloquence learning wit and quicknesse of the speaker in all things seeing and judging man and not God And so long as we look onely upon man in the preaching of the Word so long we cannot expect the assistance of the blessed Spirit iâ—â—he Word yea the more we look upon man the lesse we look for the holy Ghost And therefore in the hearing of the Word let us withdraw our ears and eyes and minds from men and look wholly up unto the Lord remembring that they who preach are his Messengers and that which they preach is his message and the word preached is made profitable onely by him that so we may desire assistance in hearing and expect a blessing upon our hearing onely from him and return all glory honour and praise unto him alone How may we know whether Christ have taught Quest 6 us the knowledge of God and mysteries of the Gospel or not First certainly he that is uncertain of this Answ 1 may be most certain that he is ignorant of it he that knows not whether he know God or not may be sure that he knows not God No man disputes whether there be a Sun or not except it be hid for
dove-like innocent For when once Religion and the knowledge of God enter into the soule then all our Peacocke-plumes fall and wee begin to humble our selves before the Lord as Holy Iob did 42.6 yea the more our knowledge of God is the more base and vile are we in our own eyes Fifthly examine whether we labour and endeavour Signe 5 that we may be transformed into the same Image with Christ 2 Corinth 3.18 And that two manner of wayes to wit I. In the practise of holinesse doe wee labour to keepe his commandements 1 Iohn 2.3 doe we labour to eschew whatsoever is evill and to doe whatsoever is good 1 Iohn 3.6 and 1 Peter 2.9 and 2 Peter 1.3 yea doe wee labour to increase in all heavenly hnowledge Colos 1.10 II. In spirituall worship do we labour to worship and serve the Lord in spirit Iohn 4.24 yea within to be filled with the fulnesse of God Ephes 3.19 yea are we through a zeale to Gods glory moved to serve and obey him Then certainly we may be assured that Christ by his word and Spirit hath begun in part to reveale unto us the Mysteries of the Kingdome of Heaven VERS 13 14. Verse 13.14 Therefore speake I to them in Parables because they seeing see not and hearinâ—â—hey heare not neither doe they understand And in theâ— is fulfilled the Prophesie of Esaias which saith By hearing ye shall heare but not understand and seeing yee shall see and not perceive Three things are ordinarily objected from these verses which I will but briefly touch namely Object 1 First by these words God seemes to be made the Author of sinne Argum. Hee is not the Author of sinne but of just punishment which he inflicts upon the obstinate sometimes in a hidden and secret but alwayes in a just judgement for the judgements of the Lord are sometimes secret but alwayes most just Object 2 Secondly Reprobates seeme here to be excused because they are so blinded from above that they cannot see Answ Reprobates are not by this excused because the Lord blinds none but onely those who doe not see that is those who cannot and will not see God by a just judgement doth further close their eyes that they shall never bee able to see For God blinds their eyes onely I. By a deniall of light unto them And II. By a forsaking and leaving of them in their blindnesse And III. By giving them over to the power of Sathan and their owne desires Object 3 Thirdly these verses are repugnant to those Scriptures which tell us that God would have all men to repent and all to be saved Answ Those places and the like shew what God universally doth approve and allow of not what he will doe unto all or worke in all These verses specially shew what God will doe to those who are contumacious and obstinate Now extraordinary judgements are not repugnant to the ordinary meanes of salvation Pareus s fol. 733. Verse 19 VERS 19. When any one heareth the word of the Kingdome and understandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is he which received seed by the high way side Quest That which is called here The wicked one is called verse 4. The fowles of the aire when it may be demanded why the Devils are called the fowles of the ayre Answ 1 First for the subtilty of their nature As the aire is a subtle thing so are spirits Answ 2 Secondly for their habitation in the ayre Answ 3 Thirdly for their inordinate desire to ascend upward which ariseth from their height of pride Charthus s pag. 117. a. Vers 20.21 VERS 20 21. But hee that received the seed into stony places the same is hee that heareth the word and anon with joy receiveth it yet hath he not root in himselfe but dureth for a while For when tribulation or persecution ariseth because of the word by and by hee is offended Our Saviour here intimates five properties in the stony ground namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a hearer of the Word of God Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a receiver of the Word which is heard Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he receiveth it forthwith as soon as he hath heard it Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth and receiveth it with joy Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for all this he is but a server of the time applying his Religion and Conscience to the present condition of things VERS 24.25 Verse 24 25. Another Parable put hee forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field But while men slept his enemy came and sowed tares among the wheâ—t and went his way § 1. Which sowed good Seed Sect. 1 What is meant by this Seed Quest 1 The word of God Answ as is cleare from verse 19. and Mark 4.14 and Luke 8.11 Against this answer it will be objected Object That the good seed is the faithfull as is expressely said by our Saviour verse 38. The good seed are the Children of the Kingdome By Seed Answ verse 38. is meant not the seed ' sown as in this verse but the Corn or stalk which springs up So that in this verse by Seed is meant the root and in the 38 verse the fruit for the Children of the Kingdome are begotten by the Seed of the word In this Section we have two things to consider of namely I. That the word of God is a Seed II. That the word is a good Seed First the word of God is a Seed and so called Observ 1 because it is small at the beginning but encreaseth to be great By which name our Saviour would teach us to use the word as a Seed or wee must so heare the word that we may fructifie and grow up thereby Luke 13.19.21 and 1 Peter 2.2 And the reason hereof is because God gives his Talents and word and Spirit and all for this end that wee may profit thereby 2 Corinth 12.7 How many things are observable in Seed Seed hath these two properties viz. First to encrease and fructifie one grain Quest 2 of wheat doth not onely produce one grain but sometimes Thirty sometimes Sixty sometimes an Hundred for one So by one Sermon oftentimes many are converted yea by one Sermon some thousands have been converted Acts 2.41 and 4.4 Or by this encrease may and is properly meant the divers measure of obedience and degrees of grace in divers hearers of the word of God Secondly to be altered in forme Answ for from a bare Seed it comes to have a new body wherein there is I. Life this is illumination and knowledge II. A root from whence the fruit springs this is conscience or love towards God III. An care filled full with good Corne this is the life and conversation which is replenished with the good workes of righteousnesse and holinesse now as
that it had been some Specter and therfore were frighted with the sight whence it may be demanded Why men naturally so much abhorre and fear such sights and apparitions of Spirits Quest First the reason herof is because of that diversity Answ 1 of nature which is in corporall and spiritual bodies or because of that strangenesse which is betwixt them For spirituall creatures whether good or bad are alienated from all commerce and society with men and hence from the unwontednesse or strangenesse of the sight Specterâ— trouble men which would trouble them lesse if they were more acquainted with them or accustomed to such fights Secondly spirituall creatures are more agile Answ 2 quicke strong and powerfull then are corporall and therefore men are troubled with the sight of them and affrighted with them as naturally the weaker things are afraid of the stronger VERS 31. Verse 31 And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Concerning a small true faith divers things have bâ—en spoken heretofore I will therefore here onely propound a Question or two of faith in generall Quest 1 Wherein doth the faith of beleevers now differ from that faith which was in Adam in his innocency Answ For answer hereunto observe that the Object of that faith which is in beleevers is twofold viz. First the whole will of God revealed unto us in his word containing all Histories Commands Doctrines Threatnings Promises of what kind soever And this is called Legall faith Secondly the particular promise of remission of Sins and everlasting life by the death of Christ and this is called Evangelicall faith Now in this distinction between Legall and Evangelicall faith we must not conceive of two distinct habits of faith for it is but one gracious quality of the soule disposing it to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men The difference standing onely in these three things to wit First in the degrees Adams faith was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holinesse We know but little and by reason of our internal weakenesse wee beleeve but weakly what we do know Secondly in the Originall in Adam faith was naturall by Creation in us it is supernaturall by the Holy Ghosts infusion Thirdly in the particular Object Adam beleeved God without reference to Christ the Mediatour we beleeve chiefly the promise of grace in Christ and all other things with some Relation to him And thus we see wherein our faith differs from Adams Quest 2 Whether is fiducia trust and assurance of the essence of justifying faith because our Saviour here blames Peters doubting Answ It is and I make it good by these three grounds namely First from the Phrase of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.12 and Rom. 10 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans 4.5 Acts. 16.31 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.12 To beleeve in or upon or into God Christ the Holy Ghost are not used as the learned know by prophane writers but onely by Ecclesiastical implying that in divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the heart Secondly it is cleare from that opposition which is made between faith and distrust or doubting as in this verse and Iames 1.6 and Rom. 4.20 Thirdly from that excellent place 2 Timoth. 1.12 where it is apparent that to beleeve is as much as to commit our selves to Christs trust and keeping I know saith the Apostle in whom I have beleeved or whom I have trusted and I am perswaded that he is able to keep that thing wherwith I have entrusted him or delivered up to his keeping What was that his soule unto everlasting salvation Wherefore to beleeve the Promise is with confidence and Trust to rely upon it resting our selves upon the performance of it Verse 33. Then they that were in the Ship Verse 33 came and worshipped him saying of a truth thou art the Sonne of God How many waies are men Quest or any other creatures called the Sonnes of God and how is Christ his Sonne Thomas 1 p. q. 33. ar 3 saith that The Sonne of God is five wayes used in Scripture viz. Answ First some are called the Sonnes of God Propter similitudinem vestigij tantum and thus the unreasonable creatures are called the Sonnes of God and God is called their Father Iob. 38.28 Secondly some are called the Sons of God Propter similitudinem Imaginis and thus the reasonable creatures are called the Sonnes of God as Deuter. 32. Js not he thy Father who hath created and made thee Thirdly some are called the Sonnes of God Secundum similitudinem gratiae and these are called Adopted Sonnes Fourthly some are called the Sonnes of God Secundum similitudinem gloriae according to that of the Apostle Rom. 5. We rejoyce in the hope of the glory of the Sonnes of God Fifthly some are called the Sonnes of God Secundum perfectam rationem nativitatis and thus onely Christ is the Sonne of God CHAPTER XV. Verse 1. 2 VERS 1. 2. Then came to Iesus the Scribes and Pharisees which were of Hierusalem saying Why doe thy Disciples transgresse the Tradition of the Elders for they wash not their hands when they Eate Bread Quest WHat is meant by this word Tradition This voice Tradition is equivocall Answ and hath divers significations namely First sometimes it is taken for all Doctrine whether written or not written 2 Thessal 2.15 Hold fast the Traditions which ye have been taught whether by word or our Epistle Secondly sometimes it is taken for that Doctrine which is delivered only Vivâ Voce by word of mouth as in this verse Why doe thy Disciples transgresse the Tradition of the Elders which Traditions were never written but delivered with a living voice from one to another Thirdly sometimes it is taken for the written word of God As Acts 6.14 and 1 Corinth 15.3 Fourthly by the Papists this word Tradition is taken for that Doctrine which is written but not in the holy Scriptures Fiftly the Fathers by this voyce did understand sometimes those Doctrines which were contained in the Apostolicall writings and unwritten Traditions they called that which was not Totidem verbis expresly commanded or laid down in the Scripture but yet the thing it self was extant in the Scripture and might be proved from thence And sometimes by Tradition they did understand not Doctrines but Ecclesiasticall order and Rites Scharp de sacra Script pag. 125. Verse 3. Vers 3. But he answered and said unto them Why do you also transgresse the Commandement of God by your Tradition Argu ∣ ment Against the Popish Traditions we produce this Argument from this place All Traditions among the Jews besides
because the King of this kingdom is not terrestriall or from earth but celestiall from Heaven Answ 2 Secondly because the seat of this King is not in earth but in heaven there he raigns and from thence he manifests his justice and power Answ 3 Thirdly because the members of this kingdom are the faithfull who although in regard of their naturall condition they are terrene animall yet assoon as they are admitted into this kingdom they are made celestiall and spirituall For such as the King is such he makes his subjects to be And therefore although the faithfull are conversant in the earth yet they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conversation in Heaven Fourthly because the certain seat of the Subjects Answ 4 of this kingdom is no otherwhere than in Heaven and therefore they are in the earth as strangers and pilgrims and are accounted of the world as Aliens and Forrainers Fifthly this kingdom of Christ is called Heavenly Answ 5 by reason of the government thereof which is altogether celestiall and spirituall VERS 3. Verely I say unto you Vers 3. Except ye be converted and become as little children ye shall not enter into the kingdom of Heaven Except ye become like little children In what sense doth Christ take Children in this place Quest. and how many waies is the word Childe taken in Scripture First we are called Children sometimes when Answ 1 we are humble lowly and poor of spirit as in this verse Answ 2 Secondly we are called Children sometimes when we are without vice and malice as 1 Corinthians 14.20 Answ 3 Thirdly sometimes we are called Children as considered under the Law Gal. 4.1 and 1 Cor. 13.11 When I was a Childe that is When I was under the Law Answ 4 Fourthly we are called Children sometimes because we are yet weak in grace 1 Cor. 13.1 2. Answ 5 Fifthly we are called Children because like Children we have alwaies need to be fed with the word as with milk 1 Pet. 2.2 Verse 7 VERS 7. Woe unto the world because of offences for it must needs be that offences come but woe to that man by whom the offence commeth It is principally necessary that these words should be lively laid open before the eyes and deeply imprinted in the heart of all Christians in these daies amongst whom nothing is more frequent than giving and taking of offence and therefore I will treat of them particularly and something more largely than ordinary Sect. 1 § 1. Woe unto the world because of offences Quest 1 What was the occasion of our Saviours uttering of these words concerning Scandals Answ 1 First some say these words have reference to chap. 17. verse the last where our Saviour speaks of paying of tribute as if he would say ye must rather pay impositions and taxes than give offence because Woe unto the world by reason of offences Answ 2 Secondly some say they were spoken by reason of the Ambition of the Apostles for they desire to know of Christ Who should be greatest in the kingdom of God verse 1. Whereupon our Saviour doth I. Shew them by the humility of Children what their duty is verse 2 3 4 5. Then II. He teacheth them what it is and how dangerous it is to offend one of these verse 6. And III. Then and thereupon handleth the generall Doctrine of Scandals and Offences Quest 2 What is meant by the world which is threatned here by reason of Scandals Answ Men are ordinarily divided into these two ranks namely First into the Church and congregation of the Righteous And Secondly into the Synagogue and assembly of the wicked And these are called the World ordinarily and usually because they are many From whence we may learn Observ That many are subject to this woe that is threatned for Scandals and Offences or the world and many in the world shall sorrow and smart for the offences they give Hos 4.3 Quest 3 How doth it appear that the number of those who are scandalous and offensive in the world are many or that many give offence Answ 1 First it appears from the Author of these Scandals the Devill who is both strong and crafty and vigilant and indefatigable 1 Pet. 5.8 and an enemy unto mankind desiring the destruction and death of all as God desires their salvation and life 2 Peter 3. And therefore he prevails with and against many Secondly it appears also by his instruments who are many but principally these two viz. I. Persons or men that is either First perverse and obstinate who hate all goodnesse and scandalize all good men Or Secondly diabolicall men who like Sathan Answ 2 himself labour to lead others unto Hell along with them and tempt them to be as wicked as themselves as though Iuvat socios habuisse doloris it would be an ease unto them to have co-partners in their misery Or Thirdly beastly and Swinish men who for the satisfying of their lust and unsatiable covetousnesse care not what scandals and offences they give Or Fourthly ignorant men who thinking evill good and good evill do therby frequently give offence to those whose judgements are rightly informed II. Things are sometimes the Devils instrument to work Scandals as well as persons viz. First the sweetnesse delight and pleasure which is in that which is evill And Secondly the difficulty of that which is good The Devil lends men a glasse wherin they see how easie sin is and how hard the service of God is how full of pleasure sin is how painfull the service of God is how delightfull and pleasing to flesh and blood the waies of wickedness are and how tedious and irkesome to our corrupt nature the waies of grace are and the sight of these makes us more prone unto evill and puts us back from that which is good and consequently makes us scandalous and offensive to Christs little ones Thirdly it is further evident that there are Answ 3 many in the world who give offence and scandall to the Children of God because as Sathan is strong and mighty and his instruments subtle and many so we naturally are weak and prone to choose the worst § 2. For it must needs bee or it is necessary Sect Why doth our Saviour here say Quest That it is necessary that offences should come There is a double reason Answ or cause of the necessity hereof namely First in regard of the end and thus Saint Paul saith it is necessary that heresies must come that the good may be known 1 Cor. 11. Secondly offences are necessary in regard of the corruptions of the world for the world it so corrupt and wicked that it is Impossible Observ but offences should come whence we learn That the Gospel shall never be free from scandals Acts. 28 22. and 1 Corinth 4.9 and 2 Pet 2 3. Why will the Gospel bee alwaies Subject to Quest 2 scandals First because men by nature are suspicious and Answ 1 will imagine
unto the power of the Keys But the Keys were equally to all committed therfore they had all equal power both to preach and to govern That they all had the power of the Keys equally granted unto them appears from this verse wherein the Keys are given to all the Apostles Yea Bellarmine himself confesseth that Iames was Bishop and ordinary Pastor at Jerusalem and therefore with Anselm and Aquinas saith that he is named first by S. Paul Galath 2. Bellarm. lib. 1 de Pontif. Rom. Cap 19. Therefore at Ierusalem Peter was to give primacie to the ordinary Pastor there Answ To this they answer That Rome was the chief Citie and therefore Peter being Bishop of Rome was to have the preeminence Replie But hereunto we reply that Ierusalem was rather to be preferred in respect of place for that City was chosen by the Lord himself to be the chief City of his Church but Rome through the tyranny usurpation of the Romans over other Countries was advanced to that dignity and not by the election and choise of God If the Reader would see how this verse is urged by the Separatists for their Church-discipline let him reade Mr. Bernard against Ainsworth where the Objection is fairly propounded and fully answered Pag. 222 223 224. Verse 20 VERS 20. For where two or three are gathered together in my name there am I in the midst of them Sect. 1 § 1. Where two or three are gathered together Quest What doth our Saviour mean by these words Vincentius serm hyem pag 544. thus commenteth upon them First Answ when the Rulers and Governours of a Citie or land are gathered together for the good and benefit of the City or common-wealth they are then gathered together in the â—ame of Christ who according to his promise will bee in the midst of them Secondly when the Pastors Prelates and Presidents of the Church are convened together in a Convocation or Synod for the good of the Church of Christ they are then gathered together in the name of Christ who according to his promise will be in the midst of them Thirdly when the faithfull meet together in the house of God for the celebration of the worship and service of God they are then gathered together in the name of Christ who according to his promise will be in the midst of them Here Vincentius playes with the words and pleaseth himself with his own conceits thus When the congregation is met together in the Temple there are but Two that is Clergy and Laity or men or Women or Three that is the people on the Ministers right hand and those on his left hand and himself which is in the midst of the Pulpit Or there are but two that is the Preacher and the People or Three namely the Laymen and the Ecclesiasticall men and the Preacher Fourthly we adde that when two or three are privately met together in a family for Prayer or other holy exercises they then are gathered together in the name of Christ who according to his promise will be in the midst of them for he regards not so much the multitude of supplicants as the sincerity of the heart and therefore when a little family joyns together about the worship and service of God then Christ will be present with them and also assistant and gracious unto them § 2. Shall be gathered together in my name It is controverted between us and the Church of Rome Object by whose authority generall Councels ought to be called and they say that they are only to be called and appointed by the Popes authority or his assignment and that Emperors and Kings have no power at all to call them and for the proof hereof urge this place thus Counsells ought to be congregated in the name of Christ that is by him that hath authority from Christ so to congregate them Nam in nomine idem est quod ex authoritate for in the name of Christ is the same with by the authority of Christ but Christ did not commit his Church to Tyberius but to Peter and his successors when he said Peter feed thou my Lambes Bellarm. lib. 1. de Concil Cap. 12. First the exposition of the Iesuite is grosse Answ 1 and absurd in a double regard to wit I. If to assemble in the name of Christ be to assemble by the authority of the Pope then it will follow that none are assembled in the name of Christ and that Christ will be present with no assemblies or congregations but onely those who send up to Rome for a licence that they may assemble and come together then which what more absurde II. If it be one and the same thing to convene together in the name of Christ and by the authority of the Pope then it will follow that the four first generall Councels viz the Nicene Constantinopolitane Ephesine and Chalcedone Councels which were so singularly approved of were not called or congregated in the name of Christ because they were appointed not by the Pope but by the Emperors yet Socrates lib. 1. Cap. 6. dare say that they were gathered together in the name of Christ Cardinall Cusanus goes farther affirming boldly that the authoritie of a Councell doth not depend upon the Pope Quia tunc non fuissent octo prima Concilia omnia firma quoniam per Imperatores congregabantur Card. Cusan Concord Cathol lib 2. Cap. 25. because so we should thus disanull the authoritie of the Eight first generall Councels which were appointed by Emperours c. Answ 2 Secondly the Assumption of the Objection is false that Christ gave not the Church to Kings but to Peter and his successors For we reade that the Church was committed to Kings Esa 44.25 And David did distribute the Ministeries and other Kings have had care of the Church But we no where reade that the Church was committed to the Pope and therefore it followes not neither the Church was committed to Peter therfore it belongs to the Pope onely to call Councels Answ 3 Thirdly this Phrase to bee assembled in the name of Christ doth not signifie the efficient cause of the Assembliâ— but the form viz. to be assembled in unanimitie and concord and the power and Spirit of Christ as both Chrysostome hom 4. in Matth Arias Montanus in hunc locum expound the place Answ 4 Fourthly this phrase In the name of Christ doth not alwaies signifie authority but sometimes faith and the profession of Christ as Infants are baptised In the name of Christ yea sometimes in the name signifies for Christs sake as Ephes 5.20 Matth. 19.29 Iohn 14.14 But here it signifies in the power and vertue of Christ Scharp de Concil pag. 392. Answ 5 Fifthly in these words When two or three are gathered together in my name c. the promise of our Saviour is generall respecting as wel the congregations and Assemblies of the faithfull in prayer as in Councels Now shall not Christian men any
The Germaine Priests and Bishops being forbidden marriage some 700 yeares after Christ Answ by Pope Boniface Hildebrand and some others maintained Priests marriages against them by the word of God and some of their arguments were these First because God in the old Testament allowed wedlocke to the Priests And Secondly because no where in the new Testament is it prohibited either by GOD or CHRIST And Thirdly because St. Paul saith expressely That concerning Virginity he had no command from God And Fourthly because St. Paul would have Bishops and Deacons to be the husbands of one wife And Fifthly because both Christ and Paul affirme That all men cannot receive this Counsell of continencie but only they to whom it is given § 5. For the Kingdome of Heavens sake Sect. 5 The Rhemists object this place to prove Object that the vow of chastity and single life is both lawfull and meritorious because Christ saith Some have made themselves chast for the Kingdome of Heaven First this is meant onely of those who have Answ 1 the gift of continencie who if they be sure that they have received it may vow and purpose single life but without such assurance no man can vow continencie lawfully neither can every man receive this gift that will as appeares by Verse 11. Secondly as for meriting of heaven it â—â—â—â—â—neth Answ 2 neither by being married or unmarried but it is the free gift of God through 〈◊〉 Rom. 6.23 Vers 13 14 15. VERS 13 14 15. Then were there brought vnto him little Children that he should put his hands on them and pray and the Disciples rebuked them But Iesus said suffer little Children and forbid them not to come unto me for of such is the Kingdome of heaven And he laid his hands on them and departed thence Sect. 1 § 1. And the Disciples rebuked them Quest Why did the Apostles of Christ rebuke and blame those who brought Children to their Master It was not out of envie to the children ' or the bringers of them but out of zeale for the honour and quiet of their Master Answ For First they imagined that Christ should be inaugurated into an earthly Throne and Kingdome and therefore it did not suite with the Majesty of a King to trouble himselfe with women which seeme to have bene the bringers of the babes and young children And Secondly they rebuked those who brought the Children in love to their Master that he might not be over-wearied they saw him to be so troubled molested and pressed upon that often times he could not get leaue or have leasure to eat and therefore they thought that he would be tired outright if he were troubled with children too as well as men And Thirdly hitherto the sicke had come unto Christ and the Disciples commiserating their sicknesse and desiring their health suffered them to come unto Christ but these children were well and wanted nothing and therefore what need was there to offer or bring them unto Christ Thus they rebuked them because they thought it a needlesse worke Yea Fourthly they thought that Christ could doe nothing with or unto these children And therfore they blame the bringers of them The Apostles see the children to be young and as yet neither capable of reason nor able to heare their Masters words with profit nor to judge of his miracles and therefore what should their Master doe with them Now all these conceits our Saviour implicitely taxeth in saying Suffer little Children to come unto me and forbid Sect. 2 them not Object § 2. Suffer little children to come unto me The Papists say that men and women at any age if they be come to yeeres of discretion may take upon them the vowe of Monkerie and because we deny this therefore Bellarmine produceth this place for the proofe of it Christ saith Suffer little Children to come unto me Ergo young men and maids may become Monkes Answ 1 and Nuns First the text speaketh of little children such as were not yet come to yeares of discretion now the Papists themselves say that they must be of yeares of discretion who undertake this vowe or profession of Monkerie And therefore this place is corruptly applied to the question Answ 2 in hand Secondly from this place they might as well conclude that none can come unto Christ but through a Monks cowle because our Saviour saith Suffer such to come unto me Answ 3 Thirdly the text saith Of such is the Kingdome of heaven and therefore by this reason of Bellarmin's the gates of heaven should onely be open to Monkes and Friars which is the right heresie of the Pelagians and Manichees that promised the Kingdome of God to none but those who cast away their riches Sect. 3 § 2. For of such is the Kingdome of heaven Quest Whether or no by Baptisme can and ought the Kingdome of Heaven be applied and sealed to Infants seeing by the word and the other Sacrament it cannot be and consequently whether are they to be baptized Answ The affirmative namely that heaven may be applyed and confirmed unto Infants by baptisme is proved by divers arguments taken from Scripture by which also it appeares that they ought to be baptized First Christ here saith Of such is the Kingdome of heaven now none can enter into heaven except hee be regenerate Iohn 3.5 and baptisme is called the laver of regeneration Titus 3.5 And therefore it is necessary that Infants should be baptized that they might be borne againe of water and the Spirit and consequently enter into the Kingdome of Heaven Secondly it is not the will of God that Infants perish Math. 18. And therefore he would have them saved Now God doth not save them without meanes but by the laver of regeneration Tit. 3.5 And therefore Infants are to be baptized Thirdly if those who are guiltie of sinnes would not perish in their sinnes nor for them it is necessarie that their sinnes should be pardoned which remission is conferred by the meanes appointed by God for this end now Peter Acts. 2.38 exhorts them to be baptized for the remission of their sinnes And therefore if we desire that Infants may not perish we must admit them to baptisme for the remission of their sinnes Fourthly Christ would and commanded Infants to be offred and brought unto him Math. 18. Now we cannot corporally and visibly put infants into the armes of Christ but we doe it by baptisme for as many as are baptized into Christ saith St. Paul have put on Christ Rom. 6. Galath 3. And as many as are baptized into CHRIST are baptized into his death and are buried with him by Baptism Now because there is no question of this that Infants are to bee brought unto Christ he having commanded it but that the controversie betweene us and the Anâ—baptists is concerning the manner how they ought to be brought unto him We therefore follow the conduct of the Scriptures which teacheth â—s that Infants are to be offred
and danger but also the turpitude and filthinesse of sinne and doth teach us not onely to detest the punishment of sinne but even sinne it selfe yea not to hate God who is the avenger of sinne or righteousnesse and holinesse which are contrary to sinnes but to hate our selves for the violation of the rules of righteousnesse and the provocation of so gracious and good a God I might enlarge this particular but I will but onely briefely branch it out into a double worke of the holy Spirit to wit I. The Spirit of God doth shew us three things namely First our guilt that is how wee have transgressed and violated the whole Law of God and therefore if God should call us unto judgement or enter into judgement with us wee must needs accuse our selves and confesse that wee are guilty of the transgression and breach of the Law And Secondly our danger wherein wee are by reason of our sinnes the wages of sinne being death Rom. 6.23 and the reward of the violation of the Law eternall condemnation And Thirdly the pollution and filthinesse of sinne how that it is out of measure sinfull and a thing most loathsome both in it selfe and unto the pure eyes of our heavenly Father II. The Spirit of God doth negatively not teach unto us these two things viz either First to hate God because he is the punisher and avenger of sinne or because he will not suffer us to sinne without punishment for this the malignant Spirit teacheth to men who have given themselves over unto sinne Or Secondly to hate righteousnesse and true holinesse because they are contrary unto our sinnes lusts and vile affections and because for the violation of the rules of righteousnesse and holinesse wee are punished and plagued For this Sathan and our owne corruption teacheth unto us and not the good and blessed and holy Spirit of God III. The Spirit of God affirmatively teacheth these three things unto us namely First to hate the punishment of sinne the Spirit teacheth us that it is a fearefull thing to fall into the hands of God because he is a consuming fire and that those who continue to transgresse an infinite Law and to offend an infinite Law-giver shall be infinitly punished with torments intollerable though alwayes tollerated and borne and therefore wee are taught by the Spirit to hate these punishments which are the reward of sinne And Secondly to hate sinne it selfe which is the cause of this punishment and that with a perfect hatred yea not onely in regard of the punishment of sinne but in regard of sinne it selfe it being in its owne nature a thing worthy to be detested and abhorred Yea Thirdly the Spirit teacheth us to hate our selves for our folly and madnesse that have loved and delighted in those things which are both infinitly evill and ougly in themselues and shall be so severely and unspeakably punished without repentance And this is the first degree and steppe unto Regeneration Answ 2 Secondly the Spirit of God doth excite and stirre vp in us an unfained desire of the remission and pardon of all our sinnes and this is the second step and degree of Regeneration Now because a wicked man may desire to have his sinnes forgiven him it will not be amisse to observe the difference betweene the desire of the Regenerate and unregenerate man I. The desire of the Regenerate is serious and solide they conceive sinne to bee an infinite evil and a thing so odious unto God that it separates him from man Ierem. 5.25 And therefore so long as they are not certaine that their sinnes are remitted they are uncertaine of the presence of God in them or of his love unto them or of their reconciliation unto him yea untill they are sure that their sinnes are done away they cannot have any true peace of conscience or spirituall rejoycing Now as they earnestly and unfainedly desire to be certaine of all these viz of the presence and love of God and reconciliation unto him and peace with him and with themselves and of the joy and consolation of the Spirit in themselves So they incessantly and heartily desire the assurance of the pardon of their sinnes without which assurance they cannot be assured of the other II. The desire of the unregenerate is a confused and fleeting desire he wisheth often that his sinnes were pardoned but the desire thereof doth not constantly possesse his heart hee may desire remission remissely sleightly and casually but not seriously and solidly or vpon those grounds whereby it is desired by the Regenerate man III. The Regenerate man desires rather to be purged from the evill of sinne then freed from the evill of punishment When the child of God groanes both under the burden of sinne and of punishment and is sensible of both the Evils then he desires to be freed first from the guilt and filth of sinne as the greater evill and prayes unto God more heartily to wash him and purge him and cleanse him from his pollution then to ease him of his paine IIII. The unregenerate man is more sensible of the evill of punishment then of sinne and more desirous to be freed from that then this Thus this earnest and unfained desire of the assurance of the pardon and remission of sinne is the second degree of Regeneration Thirdly the next step and degree of Regeneration Answ 3 is the Spirit of supplication and prayer now three things are here to bee examined by us namely I. Whether pray wee daily unto God to pardon our sinnes and to regenerate us And with David cry unto the Lord to create cleane hearts and renew right Spirits within us Psal 51.11 And II. Whether can wee commit our selves unto the Lord and expect with willing obedience the revelation of his will can wee when wee pray say unto the Lord I flee unto thee O Lord doe unto mee as shall seeme good in thy eyes And III. Whether doe wee obtaine our requests at Gods hand or not wee should marke the returne and fruit of our prayers and see whether with the King of Niniveh and the prodigall Child our prayers be heard and our suites granted For if wee can fervently pray and faithfully commit and commend our selves unto the good will and pleasure of God and obtaine our suites at his hands we may be comfortably perswaded that we are regenerated because God heares not sinners Iohn 9.31 Fourthly the last degree and highest step of Answ 4 Regeneration is the testimony evidence and pledge of the Spirit whereby is sealed unto us and wrought in us the certainty of tho love of God together with a full purpose of heart to walke before the Lord all the dayes of our lives And therefore wee should examine our selves whether the Spirit of God witnesse unto our spirits that God loves us and that in love unto him wee purpose to give our selves wholly up unto him Who are Regenerated Quest 3 Onely those who are endued with the
knowledge of God and the faith of Christ Answ What is Regenerated in those who are regenerated Quest 4 The whole man that is Answ as well the body as the soule but it begins in the mind and therefore the Apostle exhort us to labour to be renewed in the spirit of our minds Ephes 4.23 Rom. 12.2 Who Regenerates Quest 5 CHRIST as God by his Spirit Answ and hence the Apostle saith Yee are taught by Christ Ephes 4.21 and yee are created anew according to God vers 24. Unto whose examplar or according to whose Quest 6 patterne is Regeneration to be wrought According to the exemplar Answ and similitude of Christ For those who are regenerated must labour and endeavour to be like unto Christ 1. Iohn 3.3 Wherein doth Regeneration consist Quest 7 In the putting off the old man Answ and putting on the new Ephes 4.22 What are the parts of this new man which is Quest 8 to be put on True righteousnesse and holinesse Ephes 4.24 Answ Where and when is Regeneration to be Quest 9 wrought Answ In this world and that while wee live but it shall be perfected in Heaven Quest 10 For what ends doth God Regenerate us Answ 1 First that wee might serve him in righteousnesse and true holinesse Luke 1.74 75. And Answ 2 Secondly that wee might be saved at the last day Iohn 3. These eight last Questions I have onely briefely named because if the Reader would see them all enlarged let him read Zanch in Ephes Cap. 4. Page 327. 328. 329. 330. 331. Quest 11 By whom or by what meanes is Regeneration wrought Answ 1 First by the holy Spirit as the immediate cause Iohn 3.5 And therefore wee must not resist the holy Ghost nor greeve him nor quench his motions but waight carefully for his comming and attend diligently unto his cals and cry mightily unto the Lord to give his holy Spirit unto us Answ 2 Secondly Regeneration is wrought by the knowledge of Christ or by the word which is the instrument to beget the knowledge of Christ in us Ephes 4.21 Iames 1.18 And therefore two things are here required of us if we desire to be regenerate namely I. Wee must attend constantly to the preaching of the word because the mouth of the Minister is the conduite pipe by which the seed of the word and the life of grace is derived unto us II. Wee must hide the word in our hearts it is a seed now if the seed be hid in the earth it will spring vp it is a medicine and if it be taken downe it will heale it is a pure Fountaine and therefore if we delight our selves therein it will purge the word is a quickning word and is full of life and therefore if we be carefull to listen to the counsell and direction of the word and to embrace it and walke according thereunto it will be a meanes to animate and enliven us Quest 12 What are the fruits and effects of Regeneration Answ 1 First a striving strugling and wrastling against sinne for those who are regenerated will contend with and warre against sinne as their greatest and deadliest Enemy Now because naturall and unregenerate men often resist sinne it will be convenient to shew the difference betweene the striving of the Regenerate and Unregenerate man I. The first difference shewes it selfe in the very faculty resisting For First the naturall morall and unregenerate man doth not resist sinne with the Will but with the Conscience for the Will consents unto sinne and would sinne but the Conscience reclaimes him with-holds him from sinning and makes him that though he would willingly yet he dares not the Dog desires the meat which hee sees hang or lye by him and would gladly eat it but forbeares for feare because the whip hangs by and he knowes he shall be beaten if he doe Thus the Will of the wicked man runnes after sinne but the terrour and feare of punishment makes the Conscience withstand But Secondly the Regenerate man resists sinne with the Will as well as with the Conscience as he would not be punished so he would not sinne and he forbeares tasting of the forbidden fruit because it is hurtfull unto him and because he loves it not Malum quod volo Romans 7.19 Paul conceived sinne to be an evill and therefore with his will resisted it and those who are Regenerate assoone as they know a thing to be sinne so soone they hate it because it is sinne and not for feare of punishment This difference betweene the good and bad mans abstinence from sinne is so cleere that Horace by the light of nature could see it and thus lively expresse it Oderunt peccare maliformidine paenae Oderunt peccare boni virtutis amore And therefore if wee desire to know whether wee be Regenerated or not we must not so much enquire whether wee hate sinne or not Or whether wee resist it or not As wherefore whether for the feare of punishment or for the love of God and hatred of sinne as sinne though no punishment were allotted thereunto by God at all II. The next difference betweene the striving and strugling of the Regenerate and Unregenerate man against sinne shewes it selfe in the object of the Contention and strife For First the naturall and morall man for the most part at least if not alwayes strives and warrs onely against grosse and enormious sinnes and such as are obvious and odious unto men but for lesser sinnes which the world makes lesser matter of or which are unseene and unknowne unto men they care not to withstand or resist at all Wicked thoughts evill words jeasting which is not convenient and the like they never regard by which they shew plainly that they feare more to offend and displease man then God But Secondly the Regenerate man wrastles and warres against all sinnes whatsoever whether great or small whether externall or internall whether of omission or commission yea hee not onely strives against those evill things which are conspicuous to the eye of the World but also greeves for and strives against his faint endeavours and drousinesse in the performance of good workes yea against all evill workes Lascivious lookes and corrupt thoughts And therefore if wee desire to know whether wee be Regenerated or not let us examine whether wee beare an equall hatred unto all sinnes alike whether wee are equally watchfull against all sinnes alike and whether wee equally warre against all alike because they are sinne and seene and taken notice of by God and displeasing unto him III. The next difference betweene the striving of the Regenerate and Unregenerate man against sinne shewes it selfe in the consideration of those things which move unto this strife or in the thing striving The Apostle Paul saith The Flesh lusts against the Spirit and the Spirit lusts against the flesh Galath 5.17 Whence observe two things viz. First in the Regenerate man the Spirit lusts against the Flesh that is Spirituall
respects and considerations maketh him forbeare to offend He is tempted unto sinne and wrastles against it with manfull wrastlings because hee feares to offend his God yea because he loves his God and Res est solliciti plena timoris amor perfect love is full of feare yea for him to put forth his hand unto wickednesse were to crucifie unto himselfe againe the Lord of Glory and put him to an open shame and therefore hee resists sinne even unto blood In a word the love of CHRIST constraines him to strive against sinne And thus in him the Spirit lusts against the flesh Secondly in the Unregenerate man the flesh lusts against the flesh that is Naturall carnall and mundane respects and considerations cause him to abstaine from Sinne and to strive against it He is tempted often to Drunkennesse revenge Fornication deceiving by false weights and measures and the like and he resists and withstands these temptations and why For feare of the Judgements of GOD or the displeasing of some men or the staining of his reputation estimation and credit and the like carnall respects and thus in him the Flesh lusts against the flesh IV. The last difference betweene the striving of the Regenerate and the Vnregenerate man shewes it selfe in the meanes by which they resist For First the troubled Conscience onely of the Vnregenerate man resists and for the most part by little and little the Conscience growes sencelesse and hard and then hee sinnes without feeling Ephes 4.19 But Secondly the Regenerate resists Sinne by the word and grace of God and as his knowledge in the word increases and the grace of God is increased in him even so his strength and hatred against sinne increases And therefore if we would know whether we be Regenerated or not wee must examine whether we warre against sinne with Spirituall or Carnall weapons 2 Cor. 10.4 5. And thus much for the first answer and the first effect of Regeneration Answ 2 Secondly the next effect of Regeneration is a holy life and conversation For those who are in CHRIST will labour to purge themselves even as hee is Pure 1 Iohn 3. and that by Faith Act. 15.9 Here observe in the Regenerate foure things to wit I. Hee conceits of Sinne and lookes upon whatsoever is evill as a thing not belonging but as a stranger unto him he knowes sinne is not his worke and therefore he imployes not himselfe therein but as an enemy hates it and fights against it But II. Hee lookes upon that which is good as his owne proper worke which he is bound to obey and to performe and therefore according to St. Pauls advice Philip. 4.8 he labours after whatsoever is holy just pure and of good report because the Lords worke is his employment and the Lords wayes are his path and as the Lord by the effectuall vocation of his Spirit hath called him unto holinesse so he labours to walke in the wayes of holinesse and to worke the worke of the Lord. Hence III. When hee is not able to doe that good which he would and should as a Sicke man sometimes is not able to disgest his meat then is he sensible of his weaknesse and sorrowfull for it and apprehensive of the want of grace in his Soule as the body is for want of meat crying out and complaining of his impotencie and inability with St. Paul Rom. 7.15.19.24 And IV. When he finds that he is not able to doe what he would then he strives to doe what hee can and that to the uttermost As it is with an industrious man who being wounded in his legges and forced through lamenesse to keepe house strives to be doing something and employes himselfe in one good and profitable worke or other untill he bee able to goe about his affaires and to follow his owne proper and particular calling So the Regenerate man if he be not able to walke in the wayes of God and to worke his worke as he desires through infirmity and weaknesse then hee labours to employ himselfe as he can and to doe what good workes he is able with an earnest desire of more strength and a faithfull promise and full purpose to runne swiftly the race that is set before him when the Lord shall give his anckle bones strength and to worke cheerefully the worke of the Lord when he shall be pleased to strengthen his hands And therefore if we desire to know whether wee be Regenerated or not let us examine our purposes and promises our desires and endeavours of a new life and holy conversation for they which are borne againe will avoyd all evill impure and scandalous actions and labour to abound in every good worke and grieve when they are not able to doe what they desire and rejoyce when the Lord increaseth their strength and makes them thereby able in some good measure to obey his will Thirdly the next effect of Regeneration is a Answ 3 certainty thereof Here observe these things viz. I. As an Infant knowes not that it lives neither is sensible of life So those who are Infants in grace and newly regenerated and converted are not sensible for a while of the Spirituall life of Grace but when they come to a greater maturity of grace they easily perceive it and know it II. As a melancholy man may thinke himselfe to be sicke yea dead when in the meane time the actions of life and motion convince him to be alive So the Regenerate in the houre of temptation doth often thinke himselfe to be dead in Sinne and deprived of all Spirituall life when in the meane time his feare to offend God his sorrow for his sinnes his warring against sinne and his unblameable conversation shewes and proves that he is a living Soule and alive in the Lord. III. As a man by some deepe wound or extreame blow or the decaying of the Spirits may faint or swound and become insensible of life So may the Regenerate man after the committing of some great and grievous Sinne as wee see in David Psal 22. and 32. and 42. But as those are brought unto themselves who faint with rubbing and other the like meanes so these by the wounds and checks of Conscience and by an earnest endeavour in the exercises of Religion may by little and little returne unto themselves and their former assurance of Grace and Regeneration IV. If the Regenerate man be not an Infant nor under the burden of temptation neither hath committed any great or grievous Sinne then hee may know his estate and condition and that he is alive unto the Lord 1 Iohn 2.13 and 3.14 because the actions of life prove him to live and his life is no longer hid from himselfe An Jmage or Picture may in outward shew bee like to a living man in all things although it have no life in it at all but this concludes not that therefore a living man câ—nnot tell certainly whether he lives or not A man asleepe may dreame that he
And it was the third houre when they crucified him St. Iohn 19.14 saith it was the preparation of the Passeover and about the sixt houre they delivered him to be crucified St. Luke 23.44 saith It was about the sixt houre and there was darknesse over all the Land Now the summe is this that Christ was crucified at the 3. and 6. houre the 3. houre being ended Sect. 5 and gone the sixt houre going but not ended § 5. He saith unto them goe ye also into my Vineyard Observ We see here that the Labourers stand all idle untill they be called to teach us that the beginning of all grace and goodnesse is from Gods call and not from our selves Whence it may be demanded Why doth God then blame any for disobedience and wickednesse Why doth he not call them Quest seeing he knowes that they can doe nothing without his call Answ There is a double call namely First a generall call by the word Proverb 1.24 and 8.1.3 c. and 9.3 c. Now every Christian is thus called therfore the fault is in themselves because they willingly sleight despise this call Secondly there is a particular call and that is when men are inwardly moved by the Spirit Now J perswade my selfe that there are none which live under the generall call of the word but they have also the particular call of the Spirit which moves them unto repentance and obedience Now this particular call is threefold viz. I. Unto the externall society of Christ and thus the Apostles were called to follow Christ Matthew 4.19 c. and 9. And II. Unto internall grace and this is twofold namely First generall from which a man may fall Mat. 20.16 and 22.14 Galath 5.13 And Secondly reall and effectuall Rom. 8.28 c. Cantic 2.10 and 5.2 4. And therefore it is not sufficient for us I. To be called generally by the word of God Or II. To be called generally by the Spirit of God for the stony ground heard with joy But wee must learne and labour First to be changed and to be made new creatures 2. Corinth 5.17 Gal. 6.15 And Secondly to be humbled by a lowly confession and acknowledgement yeelding our selves to be the Liege Seruants of God 1. Corinth 16.20 And Thirdly to deny our selves Mat. 16.24 And Fourthly to labour to bring every rebellious thought in obedience unto the Spirit 2. Corinth 10.4 And III. There is a particular call unto particular callings and functions and thus Bezaleel and Aholiab were called thus Saul and David were called and thus Ministers are called to the worke of the Ministery VERS 8 9 10 11 12 13 14 15 16. And when even was come Vers 8 9 10 c. the M. of the Vineyard said unto his Steward call the Labourers and give them their hire beginning at the last till thou come to the first And they which were hired about the eleventh houre came and received every man a peny Now when the first came they supposed that they should receive more but they likewise received every man a peny And when they had received it they murmured against the master of the house saying these last have wrought but one houre and thou hast made them equall vnto vs which have borne the burden and heate of the day And he answered one of them saying Friend I doe thee no wrong didst thou not agree with me for a peny Take that which is thine owne and goe thy way I will give to this last as much as to thee Is it not lawfull for me to doe as I will with my owne Is thy eye evill because I am good So the last shall be first and the first last for many are called but few chosen Sect. 1 § 1. So when Even was come c. Bellarmine lib. 1. de Sanctorum beatitudine cap. 1. produceth this place to prove that the soules of the Saints doe not enjoy the beatificall vision and sight of God untill the Resurrection and he argues thus Object The Master of the family calls all the servants at night and gives them their hire Now by Night is understood the Resurrection as by the Penny is meant Life everlasting And therefore untill the Resurrection they doe not enjoy the Joyes of heaven or the presence of God Answ 1 First Chrysostome in hunc locum admonisheth us not to straine every particular of a Parable but onely to consider the scope of Christ in the propounding thereof Now the scope of our Saviour seemes to me to be threefold namely I. That all the elect shall be endued with life eternall at what houre soever they be called And II. To shew that the Fathers and Saints in the new Testament labour a shorter time then did they in the old that is the elect obtaine Heaven sooner in fewer yeares now under the Gospell then they did under the Law And III. To teach us that not alwayes they who are first called come first to Heaven for often they who are later called come sooner to their journeyes end Answ 2 Secondly suppose we should admit and grant that our Saviour speakes here of the last publike and generall Judgement yet this would not take away the particular Judgement in which there is given to every man as soone as he departs out of this life a part of his reward Sect. 2 § 2. Give them their hire Object 1 The Papists say That a man may truly satisfie the wrath of God for the punishment due unto sinne by his good workes and Bellarmine de poenit Lib. 4. Cap. 8. produceth this place for the proofe hereof arguing thus Jf good workes may merit or deserve eternall life then much more may they avert and turne away temporall punishments But the first is true from this place where the Kingdome of God is called wages or reward and 2. Timoth. 4.8 it is called the crowne of Iustice which God the just Iudge shall give where the Apostles intimates That t is a reward justly given to mens deserts Therefore good workes may much more redeeme temporall punishments Answ Wee utterly deny that heaven can be merited with good workes For First St. Paul having first said The wages of sinne is death addeth further but the gift of God is eternall life Rom. 6.23 Where he calleth it a gift and not wages Secondly it is called in this parable a reward or wages but not in respect of the workemans labour but of Gods covenant and promise For I. Jf it were by desert then he that laboured twelve houres had deserved more then he that wrought but one As St. Ambrose saith de vocat Gentium Lib. 1. Cap. 3. Hora undecima intromissos in vineam c. They which were sent into the Vineyard at the eleventh houre the divine indulgence made equall to the Labourers of he whole day not paying the wages of their labour but powring out the riches of his goodnesse c. that they which endured much labour and received no
Sect. 3 § 3. And yet yee repented not Quest 1 What are the parts of true Repentance Answ Repentance consisteth of these two parts ro wit I. Contrition or humiliation II. Conversion or reformation First Repentance consisteth of Contrition or humiliation as appeares by the consent of languages For repentance is called in Hebrew Nacham which signifies Irking and in Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after-griefe and in Latine Poenitentia which imports the paines of griefe which harmony of Languages shew that Contrition and humiliation is a part of Repentance Object 1 The Apostle 2. Corinth 7.10 saith That Godly sorrow worketh Repentance where sorrow is distinguished from repentance as the cause is from the effect And therefore sorrow or contrition is not a part of Repentance Answ This word Repentance sometimes signifies onely one part of Repentance and sometimes onely the change and alteration of the mind and sometime onely the touch of the affection First sometimes Repentance signifies onely eno part of Repentance as in the place objected and Ierem. 18. If they repent it shall repent mee c. That is J will alter my mind and repent me of myh threatnings Secondly sometimes Repentance signifies onely the change and alteration of the mind as Acts. 11.18 where they call the strange change of their mind by the descent of the holy Ghost Repentance Thirdly sometimes Repentance signifies onely the touch of the affections as Genes 6. It Repenteth me that I made man and Acts. 26.20 And he shewed unto them that they should repent and turne to God where Repentance being so plainly distinguished from conversion must needs be restrained to the signification of sorrow and humiliation And as from this place we may not gather that Repentance is not a turning to God so no more may wee from 2. Cor. 7.10 that it is not a godly sorrow One part is not a cause of his fellow-part but sorrow is a cause of the change of the mind 2. Cor. Object 2 7.10.11 Therefore sorrow and change of mind are not fellow-parts of repentance One part may be a cause of his fellow-part Answ as the sanctification of the soule is a part of the sanctification of the body and yet both are parts of sanctification Contrition seemes to be a part of the change Object 3 alteration of the mind for what greater change can there be then for a hard hart to turne soft and this is contrition and humiliation Therefore humiliation and alteration are not two distinct parts of repentance The Apostle himselfe 2. Cor. 7.10.11 distinguisheth them plainly saying Answ Godly sorrow causeth repentance that is the change of the mind for although godly sorrow be a part and peece of that passive change which is wrought in us at the first instant of our calling by God yet it is a cause of the active change whereby we change and alter the purpose and resolution of our hearts before set on sinne and now turne them to the Lord for if we felt not the bitternesse of our sinnes and were truly touched in conscience for them we would never heartely forsake and renounce them Are not the soule threatnings and curses of the Quest 2 Law of themselves availeable unto true contrition for asmuch as Iosiahs heart 2. Chron. 34.27 was troubled upon the hearing of the threatnings Those threatnings were not meerely legall Answ but such as were qualified with some tincture of mercy in the Gospell Afflictions soften our hearts but how no otherwise then as wee apprehend Gods mercy in them so Iosiah apprehended mercy in those threatnings looking upon them as proceeding from Gods Love and accounting of them as the wounds of a friend and thence came the melting of his heart Secondly the next part of Repentance is Coversion or Reformation observe in this part as in the former the harmony of Languages Repentance is called in Hebrew Theshuba a turning in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After-wit in Latine Resipiscentia the be comming wiser after our folly And thus this consent of tongues shew that the two parts of Repentance are Contrition and humiliation and Conversion and reformation Now this second part in a turning from sinne a change not of place but of qualities manners and dispositions from evill to good and this change is twofold viz. First Passive whereby God changeth and turneth us now in this wee are meere patients and God onely workes And this is called Regeneration Secondly Active whereby we being turned and changed by God doe further labour to turne and change our selves And this is called Repentance Read Isa 30.20.21.22 Ierem. 31.18 and 1. Iohn 3.3 What are the properties of true Conversion Quest 3 The properties are these viz. First it must be an orderly change beginning in the soule and so proceeding to the Answ 1 outward man and the actions thereof Ephes 4.23.24 Ierem. 4.14 Secondly it must be a thorow-change both in body soule and spirit 1. Thessal 5.23 Not I. As some doe who turne from one sinne to another Or II. As others who turne their understandings from errour to truth but not their wils from evill to good as those who of Papists become loose and dissolute Protestants Or As those who turne from many sinnes and with Herod doe many good things but yet they remayne unturned from some one speciall sinne Thirdly it must be a constant change for although it be a perfect change in regard of parts as a child is a perfect man yet it is imperfect in degrees and therefore so long as we live we must strive unto perfection Vers 33. c. VERS 33 34. There was a certaine housholder which planted a vineyard and hedged it round about and digged a wine-presse in it and built t Tower and let it out to husbandmen and went into a farre Country And when the time of the fruit drew neare he sent his servants to the husbandmen that they might receive the fruits of it c. Observ Our Saviour by this Parable would teach us That God takes paines to plant a vineyard for the fruits sake or that he might have fruit thereof Or That God expects sanctity and obedience according to the measure of grace given The more paines God takes with us the more fruit he expects from us Read Esay 5.2 c. Acts. 17.30 Rom. 6.4 Ephes 4.21 22 24. and 2. Timoth. 2.25 Quest 1 Why must we bring forth the fruit of holinesse according to the favour and mercy shewed unto us and meanes bestowed upon us by God Answ 1 First because God shewes mercy and favour unto men that he might be glorified by their holy lives and unblamable conversations Iob. 35.6 7. Matthew 5.16 Answ 2 Secondly because grace is given unto us that we might fructifie therein and profit thereby 1. Corinth 12.7 that is that we might be brought unto Repentance and the fruits thereof Rom. 2.4 and Titus 2.12 The Talents were given to use unto advantage because he is an unprofitable
temporall Lord of the Christian world And that First because if the Pope were soveraigne Lord of all the Christian world then Bishops should be temporall Lords of their Cities and the places adjoyning subject to them which the Papists will not affirme Secondly he shewes this out of the confession of Popes Pope Leo confessing that Martianus the Emperour was appointed to the Empire by God he reciteth also the confession of Gelasius writing to Anastasius and also of Gregory III. He shewes that the Pope is temporall Lord of no part of the World in the right of Peters successour and Christs Vicar For First CHRIST neither invested Peter nor his successours with any Kingly authority Nor Secondly was Christ himselfe while he was on the Earth a temporall Lord or King and therefore much lesse gave any temporall dominion or Kingdome to his Apostles Answ 3 Thirdly we answer with divers Romanists that the Pope may not at all intermeddle with the disposition of Earthly Kingdomes or restraine or depose Princes how much soever they abuse their authority Jf the Reader would see both this and the former answer illustrated J referre him to Dr. Field of the Church Lib. 5. Cap. 44 45. Quest 5 What is due unto Caesars and earthly Kings that our Saviour here bids us to give unto Caesar what is due unto him Answ 1 First unto earthly Kings and Princes we owe Honorem honour and therefore St. Peter saith Feare God and honour the King 1. Peter 2. Jf it be demanded Quest 6 How must we honour them J answer I. We must esteeme honourably and venerably of them as the people did of David 2. Sam. 18. II. We must both know and acknowledge their superiority over us III. We must pray for them unto God 1. Timoth 2.1 2. IV. We must shew a fitting submissive reverence in our carriage before them V. We must reverence and honour their Majesty and state as divine Psalm 82.6 What if Kings or Magistrates be wicked or Fooles Suppose they be yet they must be honoured and that First by hiding covering and concealing of their infirmities And Secondly by praying heartily unto God for them Secondly unto earthly Kings and Princes we Answ 2 owe Obedientiam obedience and that generall in politike things because we are commanded to be subject to the higher powers Rom. 13.1 Thirdly we owe unto them Tributum Tribute Answ 3 and therefore St. Paul saith Give tribute to whom tribute is due Rom. 13. § 3. And give unto God that which is his Sect. 3 What doe we owe unto God Quest First it is our duty to worship him as himselfe Answ 1 prescribes And Secondly to preferre his precepts before the Answ 2 command and authority of the Magistrate VERS 23. The same day came to him the Sadduces which say there is no Resurrection Vers 23 What are the principall errours Quest and erroneous opinions of the Sadduces Their Dogmata Canons Answ or constitutions were these to wit First they rejected the Prophets and all other Scripture save onely the five Bookes of Moses Ioseph Antiq. Lib. 13. Cap. 18. Therefore our Saviour when he would confute their errour concerning the Resurrection of the dead he proves it not out of the Prophets but out of Exodus 3.6 I am the God of Abraham the God of Isaac and the God of Iacob in this Chapter verse 32. Secondly they rejected all traditions whence I. They were called Minai that is Heretiques in respect of the generall opposition between them and the Pharisees First because the Pharisees were in repute the onely Catholikes And Secondly because in their doctrine the Pharisees were much neerer the truth then the Sadduces And II. In respect of this particular opposition in the ones rejecting the others urging of traditions the Sadduces were tearmed Karaim Biblers or Scripturists Drusius de trib Sect. Cap. 8. Lib. 3 Page 130. Thirdly they said there was no reward for good workes nor punishment for ill in the world to come Hence St. Paul perceiving that in the Counsell the one part were Sadduces and the other Pharisees he cried out Of the hope that is of the reward expected and of the Resurrection of the dead I am called in question Acts. 23.6 Fourthly they denied the Resurrection of the body Acts 23.8 and in this verse Fifthly they said that the soules of men are annihilated at their death Ioseph de Bello Lib. 2. Cap. 12. Sixthly they denied Angels and Spirits Acts 23.8 For a further amplification and illustration of these three latter errours J referre the Reader to Iunius Parallels Lib. 1. Parallel 42. Page 64. 65. Seventhly they wholly denied Fate and Destinie and ascribed all to mans free-will Ioseph Lib. 13. Cap. 9. Vers 28.29 30. VERS 28 29 30. Therefore in the Resurrection whose wife shall shee be of the seven for they all had her IESVS answered and said unto them yee doe erre not knowing the Scriptures nor the power of God For in the Resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Sect. 1 § 1. Therefore in the Resurrection whose wife shall she be The Sadduces held as was shewed before that there was no Resurrection and here they propound a question as it seemes to prove from an absurdity that there shall be none Whence it may be demanded Quest How doth it appeare against the Sadduces that there is a Resurrection Answ 1 First if there be no Resurrection the reason is either I. Because God is not able to raise up the dead and to affirme this is impiety and blasphemy Or II. Because God is able to rayse them up but yet doth it not because it is altogether unprofitable for men and to affirme this is ridiculous Answ 2 Secondly the godly in this life onely differ from the ungodly in hope and therefore to take away the hope of future glory were to take away the difference of the righteous and wicked which St. Paul points at 1 Cor. 15.19 Answ 3 Thirdly the Martyrs have laid downe their lives for the Resurrection Answ 4 Fourthly CHRIST our Captaine rose againe therefore we also shall rise againe Answ 5 Fifthly God is the Lord over the dead as well as the living and therefore in his appointed time he will rayse up the dead Answ 6 Sixthly because it is a ridiculous thing to beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transmigration of the soule and to deny the Resurrection of the body Answ 7 Seventhly it is in the will and power of God that we should be or not be and therefore it is in his power to make us immortall Answ 8 Eightly the counsell and decree of God concerning the raysing up of the dead is immutable and therefore the dead shall rise againe Answ 9 Ninthly nothing is disobedient to the authority and power of God and therefore the dead shall heare his voyce and come forth of the graves Answ 10 Tenthly it is necessary that there should be a
is unlike in three regards viz. I. In respect of the objects or things loved For God and man who are to be loved are divers objects II. In respect of the originall For the love of our Neighbour springeth from the love of God but not contrarily III. In respect of the degree for wee are to love God more then our Neighbour Sect. 5 § 5. Thou shalt love thy neighbour Quest How can we love our neighbour at all seeing we are commanded to love God with all our heart soule and mind Answ 1 First the sincere and true love of our Neighbour is not contrary to the Love of God but according or agreeable thereunto and therefore it takes nothing away from the love of God but is rather a fulfilling thereof Answ 2 Secondly he who loves not his neighbour loves not truely his God The husband is commanded to love his wife even as CHRIST loved his Church and yet he may love his children too yea if he love not his children it is an argument that he loves not his wife a◠the mother of his children The wife is commanded to love her husband and yet she may love her children yea if shee doe not love them it is certaine that shee doth not love her husband the Father of her children Children are commanded to love their Parents and yet they may love their brothers and sisters yea if they doe not love them it is a signe that they doe not love their Parents truely And thus except we love our Neighbour we cannot love our God 1 Iohn 4.20 Sect. 6 § 6. As thy selfe Quest In what sense is our neighbour to be beloved as wee love our selves Answ In this precept Sicent As doth not denote an universall and absolute parity or equality but an analogy and resemblance which likenesse or resemblance principally consists in these things namely First as we would neither doe nor wish evill unto our selves so neither must wee unto our neighbour Secondly as we wish well and doe good unto our selves so we must also unto our neighbour Thirdly as we doe this unto our selves out of a true love unto our selves so also must we unto our brethren Fourthly as we love our selves for Gods sake so wee must love our brother for his sake also Fifthly as wee must not so love our selves that we would sinne rather then displease our selves so neither must wee so love our brethren that we would condescend unto evill rather then displease them Sixthly as we must not love our selves more then God so neither must we love our neighbour more then him Sect. 7 § 7. Vpon these two hang all the Law and the Prophets Quest 1 Wherein doth the whole Law of God consist Answ 1 First the Lord hath summed up all that he requireth in one word Love Rom. 13.10 Love is the fulfilling of the Law Answ 2 Secondly he hath enlarged this word in two In this place verse 37 Thou shalt love the Lord thy God with all thy heart and thou shalt love thy neighbour as thy selfe Thirdly he hath enlarged these two into ten words Deuter. 10.4 And he wrote on the Tables Answ 3 the ten words Fourthly he hath yet further enlarged them into Answ 4 Moses and the Prophets in this verse On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent hang even as we hang a thing upon a naile Esay 22.23 so the Law and the Prophets hang upon these two precepts Fifthly Love the contents of the Law is twofold Answ 5 viz. I. Of God which consists in worship and therefore First we must worship the true God with internall worship and the love of the heart Precept 1. Secondly we must worship the true God truely Now this true worship of God is described both I. Generally that is we must worship nothing with God but worship him without all mixture of Idolatry Precept 2. And also II. Particularly where we learne that his worship is either First private for we must honour and reverence his name and not blaspheme it Precept 3. Or Secondly publike which consists in the workes of the Lords day II. Of our brother Now this love is either First externall and consists in duties which are either I. Publike and enjoyned Precept 5. Or II. Private towards our neighbour that is First towards his person Precept 6. Secondly towards his chastity Precept 7. Thirdly towards his substance Precept 8. Fourthly towards his reputation and good name Precept 9. Or Secondly internall described Precept 10. And thus we see the summe and contents of the Law Why doth our Saviour reduce all the Commandements Quest 2 to these two the love of God and of our neighbour Because as man consists of two things namely Answ a soule and a body so the body of Religion consists of these two Precepts And as we see all things with two eyes and heare all things with two eares and smell all things with two nostrils and worke with two hands and walke with two feete so in like manner in these two Precepts viz the love of God and of our neighbour we see heare and worke all things that are necessary to salvation And therefore aptly are they reduced by our Saviour unto these two Aureum opus Page 45. What is the meaning of these words On these Quest 3 two hang all the Law and Prophets The meaning is that all other legall obedience Answ which is contained in Moses and the Prophets doth spring from our love unto God our neighbour In the Prophets also is the promise or doctrine of the Gospell Object therefore CHRIST seemeth not to speake aright in this place He speaketh of the doctrine of the Law not of the Promises of the Gospell Answ as appeareth by this question of the Pharise which was the chiefe Commandement not which was the chiefe Promise And therefore CHRIST answereth him directly Vers 43.44.45 VERS 43.44.45 He saith unto them How then doth David in spirit call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thine enemies thy footstole If David then call him Lord how is he his Sonne Sect. 1 § 1. How then doth David in Spirit call him Lord. David here Prophesying of CHRIST and ordinarily called The Prophet David may moue this Quaere How he was a Prophet and how he Prophecied Quest There were two sorts of Prophets namely Answ First some were Prophets by inspiration and office that is who continued still to be Prophets as Esay and Ieremy now these were properly called Prophets ordinarily the Jewes called them Prophetae per missionem Prophets by message Rabbi David Rimchi praefat in Psal Secondly some were Prophets onely by inspiration and these lived not as Prophets neither continued they in that calling and thus David and Daniel are called Prophets although the one was a King and the other a Courtier and these the Jewes called Prophetae per Spiritum sanctum Prophets
by the holy Spirit onely because their calling was not still to be Prophets And thus David was a Prophet and by the inspiration of the Spirit prophecied of CHRIST If it be objected That by this reason Samuel should not be placed among the Prophets because he was a Iudge I answer Answ Although Samuel was a Iudge yet he continued still a Prophet and was Rector of the Schoole of the Prophets Sect. 2 § 2. Sit thou on my right hand Quest What is the meaning of these words Answ They are spoken of CHRIST and expounded of him two manner of wayes to wit First in regard of his Deity thus Sit on my right hand that is reside with me and be equall unto me and partake equally with me of my Majesty and glory thus the Apostle seemes to expound the words Hebr. 1.3 Secondly in regard of his Humanity thus Sit on my right hand that is be thou above all other creatures and of all other most neare and deare unto me and doe thou perfectly and infinitely abound in vertue grace honour and glory above all others Angels and men Carthus Page 282. Object This place is objected by the Vbiquitaries to prove the Vbiquity of Christs humanity because it sits at the right hand of God the Father as is here affirmed by CHRIST himselfe which right hand of God is every where Answ 1 First if CHRIST be every where because he sits at Gods right hand then it will follow that his sitting is the cause of his bodily Ubiquity and consequently that before this CHRIST was not every where for the effect cannot be before the cause Secondly we grant that the right hand of God Answ 2 is every where and yet deny that that which sits at his right hand is every where For the right hand of God is spirituall CHRISTS humanity is corporall and therefore although wheresoever the right hand of God is there is Christs Deity yet not his Humanity Answ 3 Thirdly this speech to sit at Gods right hand is a figurative speech for God properly hath neither right nor left hand Here observe that Gods right hand hath a threefold signification in Scripture namely I. The right hand of God signifieth his power or omnipotencie by which he doth all things and also shewes himselfe powerfull as men oftentimes call their strength especially in warre by their right hand by which they most use to fight against their enemies So the power of God especially that which he shewes against his enemies is signified under the name of his arme and right hand as Exodus 15.6 and Psal 118.16 Now in this sense CHRIST is every where in regard of his Deity because in power he is equall to his Father being God with God but not in regard of his humanity he not being as he is man of equall power with the Father And therefore his Humanity is not every where II. The right hand of God signifieth sometimes the word the second Person in Trinity because by him the Father created preserveth and ruleth all things And the Fathers often by Gods right hand understand the Sonne of God as Christ calleth the Spirit the finger of God Now in this sense it followes onely That wheresoever the right hand of God is there CHRIST is but it followes not that there is his Humanity for that is not wheresoever his Deity is which is indeed every where III. The right hand of God in this place Sit thou on my right hand signifieth the dignity honour glory great power and felicity of God raigning in heaven So for CHRIST as he is man to sit at his Fathers right hand is nothing else but that after hee had undergone and overcome his troublesome labours and finished his worke upon earth hee doth sit that is rest with his Father in all felicity and quiet and hath the next seat and place of dignity honour and glory to his Father and that he enjoyeth as great authority and power as any creature can enjoy viz. a finite power but in such sort as it farre surpasseth the dignity glory and power of all other Creatures they being all subject to the same If the Reader would see this Objection prosecuted I referre him to Mr. Hill of the knowledge of the true God Lib. 2. pag. 119 120 121 122. § 3. Vntill I make thine enemies thy footstoole Sect. 3 What is the meaning of these words or Quest what is signified thereby Answ The best Interpreter of them is the Apostle Paul who both shewes what is meant by sitting at the right hand of God and also by the subduing of his Enemies 1. Corinth 15.24 25 26. He must raigne till he hath put all enemies under his feete and put downe all rule authority and power And the last enemy which shall be dâ—stroyed is death In these words these foure things are implied and signified to wit First that the Kingdome of Christ shall have many enemies who will labour to oppresse both the Church and the word And Secondly that Christ raignes in the midst of his enemies and is more potent and powerfull then they all that is maugre all their power and pollicy he will so save and defend his Church on the Earth that they shall never wholly prevaile against it Yea Thirdly that at length his enemies shall be made his Foot-stoole that is at the day of judgement he will save and glorifie his Church but cast all the Enemies thereof into eternall fire And Fourthly that all the Enemies of the Church being abolished vanquished and put downe CHRIST shall deliver up the Kingdome to his Father which is not to be understood of a direct and reall resigning or forsaking or giving over of the Kingdome For of his Kingdome there shall be no end but of a double change of the forme of the Kingdome For I. In the triumphant Church he shall rule and raigne without the meanes of the Ministery of the word and Sacraments by which he governes and regulates the Militant Church And II. The triumphant Church shall be subject to no opposition of enemies nor disturbance of any as the Militant Church now is CHAP. XXIII Vers 2 3 4 5. VERS 2 3 4 5. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe but doe not yee after their workes for they say and doe not For they bind heavie burthens and greevous to be borne and lay them on mens shoulders but they themselves will not move them with one of their fingers But all their workes they doe for to be seene of men they make broad their Phylacteries and enlarge the borders of their garments Sect. 1 § 1. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe Quest Was all that true which the Pharisees taught that our Saviour bids his Disciples doe whatsoever they bid them Answ 1 First many things undoubtedly which the Pharisees held and
secundò et § Est igitur and there he shall see his exposition of these words This is my body according as we have laid them downe Sub speciebus est corpus meum under these accidents is my body His example is laid downe in the same place § Sed S. Thomas which for the Readers satisfaction I will set down Esset aptum exemplum si Dominus quandò mutavit aquam in vinum ostendisset hydrias aquae dixisset Hoc est vinum et illis verbis mutâsset aquam in vinum neque enim possumus ita exponere istam sententiam Hoc est vinum id est haec aqua est vinum id enim falsum esset neque ita Hoc id est vinum est vinum nam falsa fuisset demonstratio non enim aderat vinum cum diceretur Hoc sed hic est sensus Hoc est vinum id est in hoc vase est vinum That is that the meaning of these words This is my body is under these accidents is my body will appeare by this pregnant example If our Saviour when he changed the water into wine had shewed the pots of water and had said This is wine and with those words had changed water into wine yet we could neither expound this sentence This is wine thus that is this water is wine for this were false nor thus This that is This wine is wine for then the demonstration is false for it was not wine when he said this but the meaning is This is wine that is in this vessell is wine which every Novice knowes is as direct a Metonymy as if I should say to my friend my purse is at your command meaning the money in my purse And thus in his assertion he doth affirme these words This is my body to be proper and not figurative and in his exposition and illustration doth confirme them to be tropologicall and figurative And thus much for the answer to his assertion I come to his reasons Secondly the Cardinall looseth more then he Answ 2 gaines by his first reason for thereby though I thinke unawares he grants unto us that the precepts and rules in Scripture are set downe simply and plainly and therefore the Word cannot be so hard and obscure as he else-where would beare us in hand it is for if the precepts and rules of Faith be evidently in Scripture expressed as he here confesseth then what reason hath he to keepe backe the people from reading the Scripture which he labours with tooth and naile to doe Thirdly to his first reason I answer againe Answ 3 That it is false that the Scriptures use no figures nor tropes in the Declaration of the Lawes and Sacraments of the Church For St. Paul speaking of the Sacraments of the Jewes saith The Rocke was Christ 1 Cor. 10.4 That is the Rocke signified Christ So verse 17. We that are many are one bread that is our spirituall unity and conjunction is represented in that we are partakers of one bread Fourthly to his second reason I answer that Answ 4 sometimes our Saviour did speake darkely being alone with his Apostles thereby to stirre them up more diligently to attend unto his words as when he biddeth them beware of the leaven of the Pharisees Mark 8.15 Yea this speech of our Saviours uttered in the hearing of the Apostles This is my body was neither so darke nor obscure that the Apostles need much be troubled about the understanding of them Nay many things being spoken in borrowed and Metaphoricall words are uttered with greater grace and carry a fuller sense When Christ said I am the doore Iohn 10.9 and I am the Vine Iohn 15.1 he spake by a figure as he doth here for neither was he a Vine nor a doore as the bread was not his body And yet which of the Apostles was there that understood him not when he called himselfe a Vine and a doore Neither could they doubt of our Saviour Christs meaning here Fifthly to his third reason I answer two things Answ 5 namely I. Other places of Scripture which must be understood in a figure as where CHRIST saith I am the doore the vine c. doe also insinuate how Christ is to be understood here II. If the Papists did beleeve the Article of Christs ascension aright as St. Peter doth Acts. 3.21 saying whom the heavens must containe untill c. they should not then containe him in earth under the formes of bread and wine who must yet be contained in heaven for if CHRIST could be contained in divers places at once the Angell had not reasoned soundly Matthew 28.6 He is not here for he is risen Object 5 Bellarmine lib. 3. de Euchar. Cap. 19. urgeth these words further for the proofe of Transsubstantiation thus Our Saviour saith This is my body which words doe signifie a substantiall not a figurative change onely of the bread into Christs bodie for otherwise the bread and the flesh of CHRIST being things of divers natures cannot be one pronounced or affirmed of another for bread is not flesh remaining in it owne nature Answ 1 First as one thing being of a divers nature cannot be pronounced of another unlesse there be some change so neither can the same thing be affirmed or predicated of it selfe as to say this substance is my body which is all one in their sense to say This is my body Answ 2 Secondly a figurative change is sufficient according to the phrase of Scripture though there be no materiall or substantiall mutation in this proposition This is my body that is this bread signifieth my body like as when Christ breathed upon his Apostles he said Receive yee the holy Ghost calling the very breath the Spirit which it signified and exhibited onely So the holy Ghost descending upon Christ in his Baptisme is called the Dove So then as the breath of Christ is the Spirit and the Dove the holy Ghost so is the bread Christs bodie that is in figure and signification and not in substantiall mutation Willet synop 615. Quest 21 Why may we not beleeve the Elements substantially changed or transubstantiated or what Reasons may be given against Transsubstantiation Answ 1 First the affirmation of Transsubstantiation doth overthrowe the distinction of the outward and inward action of the Communicant in the celebration of the Lords supper which distinction is warranted by Scripture and grounded vpon Scripture and therefore that Tenet is not to be maintained For the cleare understanding hereof observe that in the receiving of the blessed Sacrament we are to distinguish betweene the outward and inward action of the Communicant In the Outward with our bodily mouth we receive really the visible elements of Bread and Wine In the inward we doe by faith really receive the body and blood of our Lord that is to say we are truely and indeed made partakers of Christ crucified to the spirituall strengthning of the inward man Now this distinction betweene the
operations motions and gifts of the holy spirit are called Spirit c. Thirdly sometimes the regenerate part of man and the spirituall life of the regenerate and internall motions and revelations are called Spirit Answ 2 Secondly here this word Spirit is taken literally for an essence incorporeall incomprehensible and uncreated and this essence is called a Spirit for these causes to wit I. Because he is incorporeall A sight saith Christ hath not flesh and bones And thus Angels and humane soules are incorporeall also but they differ from this holy Spirit thus they are not infinite and incomprehensible essences as he is And II. Because he inspires and breathes into us the breath of spirituall life and thus the Father and the Sonne also doth give spirituall life of grace But it is by the Spirit And III. Because Spiratur he proceeds from the Father and from the Sonne Quest 3 How is this Spirit which is an incorporeall incomprehensible and uncreated essence called Sanctus holy The blessed Spirit of God is not onely called Sanctus Answ holy essentially because he is holy but in his nature and essence also Causally because he makes holy being the immediate temper of this impression of holinesse in the Creatures From this name of holy Spirit we may conclude that this blessed person is true God Object 1 Some against this affirme That the holy Spirit signifieth no other thing then that spirit of regeneration which is infused in man by God and so is as it were a creature This they would confirme from these two reasons namely Reason 1 First because this Spirit is said to pray for us Rom. 8.26 Now it is the spirit in us which prayeth for us and consequently this holy Spirit is not God To this J answer Answ 1 I. The Spirit is said to pray because he makes us to pray and so the worke it selfe seemes to come wholly and altogether from the blessed Spirit And. Answ 2 II. The Spirit also is said to cry Abba Father Gal. 4.6 not that he cryes but that we cry by him Rom. 8.15 Secondly they say the holy Spirit knowes not Reason 2 the Sonne because no man knowes the Sonne but the Father Matth. 11.27 To this we answer I. That our Saviour there excludes not the Answ 1 persons of the blessed Trinity but the creatures And II. That indeed none knowes the Sonne of Answ 2 themselves which are different from the Father in nature and essence but the holy Spirit is the same God by nature and essence though distinct in person And thus CHRIST saith That it was not his to give to sit on his Fathers right hand and on his left and else-where denies that hee knowes the time when the last day will be but both these were spoken onely in regard of his humanity And III. Jt is evidently false that the Spirit knowes Answ 3 not the Sonne For First the Spirit discernes all things 1 Cor. 2.15 And Secondly the Spirit teacheth us the knowledge of the Sonne yea all things Iohn 14. And Thirdly he is called the Spirit of the Sonne Object 2 Some againe grant that the Spirit is God but not that he is a â—istinct person from God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patris the vertue and power and operation of the Father and they would ground this upon those words The power of the most high That is the holy Spirit shall overshadow thee Luke 1.35 First it is not necessary that the place should be Answ 1 so interpreted and indeed the scope of the Angell in that place seemes to me to be double to wit I. That the blessed Virgin might understand the immediate worker of this great worke namely God the holy Ghost and hence he saith The holy Ghost shall come upon thee And II. That she might understand the primary Authour of this great worke and the true Parent of the child to be borne to wit God the Father and hence he saith The power of the most high shall overshadow thee Secondly although it were thus understood Answ 2 and that by the power of the Almighty were meant the holy Spirit yet it would not follow that therefore he is not a distinct person from God the Father For as although the Sonne by the word of the Father Iohn 1.1 And yet that takes not away the distinction of the person so the Spirit may be the power of the Father he proceeding partly from the Father and yet a distinct person from him as followes by and by How doth it appeare that the holy Spirit is God Quest 4 or how may it be proved First he created the world and therefore he is Answ 1 God Gen. 1 2. Iob. 33.4 And Secondly we are baptized in his name in this Answ 2 verse and therefore he is God for we are baptized onely unto God And Thirdly the Apostles were taught of God but Answ 3 it was the Spirit which taught them Luke 12 12. yea which teacheth all things Iohn 14.26 Fourthly we must pray onely unto God but in Answ 4 the Scriptures the holy Ghost is invocated therefore hee is God 2 Corinth 13 13. Answ 5 Fifthly but because Harding and Bellar. say That it cannot be proved out of Scripture that the holy Ghost is God we will produce some cleare testimonies where he is called God As I. That which the holy Spirit speakes Acts 28.25 Iehovah himselfe speakes Esa 6.8 Therefore the holy Spirit is Iehovah II. Our bodies are called the Temples of the holy Ghost 1 Cor. 6.19 and the Spirit dwelleth in us 1 Cor. 3.16 But our hearts are the Temples of God 1 Cor. 3 16. and 2 Cor. 6.16 and God dwels in us 2 Cor. 6.18 III. Ananias lyed against the holy Ghost Acts. 5.3 but he lyed not against men but God verse 4. And therefore the holy Spirit is God thus Augustine disputed contr Petil. 3.48 IV. The Father the world and the holy Spirit are one Iohn 5.7 Quest 5 How doth it appeare that this holy Spirit is a distinct person from the Father and the Sonne Answ 1 First He descended upon CHRIST in the likenesse of a dove when a voyce came from heaven from the Father This is my welbeloved Sonne c. Luke 3.22 Where there was the Father speaking from heaven the Sonne baptized upon earth and the holy Ghost descending from heaven to earth Therefore the holy Spirit is a person subsisting by himselfe and distinct from the rest Answ 2 Secondly He is called the Comforter Ioh. 14.16 and he was sent from the Father in the same place and from the Sonne Ioh. 16.7 and therefore hee differs from them both Iohn 14.26 Answ 3 Thirdly he is called the Spirit of the Father Ioh. 15.26 and the Spirit of the Sonne Gal. 4.6 Therefore he is neither the Person of the Father nor of the Sonne Answ 4 Fourthly three Persons are named Matth. 28.19 and 2 Cor. 13.13 and 1 Iohn 5.7 Object 3 But he is said to be the same with the
Father Luke 1.35 And therefore is not a distinct person Answ 1 First except he were the same with the Father he could not be God for God is one Answ 2 Secondly it followes not he is the same with the Father therefore he is not a distinct person from the Father for the Sonne is the same with the Father and yet a distinct Person Answ 3 Thirdly from hence viz that he is the same with the Father doth rather follow that he is God and a distinct person for none can be God but he who is the same with God and none can be the same with God but onely a person of the Trinity For these three are one 1 Iohn 5.7 Deus Trinnus I conclude with the saying of the Father Dici potest non scriptum est aperté Spiritum sanctum esse Deum at ejus deitas in sacris literis testata est nisi quis valde sit insulsus alienus a Spiritu sancto Greg. Naz. de Spirit sanct Quest 6 How doth it appeare that the Spirit proceeds from the Father and the Sonne Answ It is hence evident because he is sent by both and is called the Spirit of both For First the Father sends the Spirit of his Sonne Gal. 4.6 Iohn 14.26 And Secondly the Sonne sends the Spirit of the Father Iohn 15.26 and 16.7 How is the blessed Spirit coequall with the Father Quest 7 for if he proceed from him then is he inferiour unto him The holy Ghost is inferiour to the Father in order but equall in power Answ Against this it may be objected Object The Spirit is sent by God therefore he is inferiour to him in power First it followes not for the Sonne was sent Answ 1 by the Father Iohn 3.16 and yet he is equall to the Father in power in regard of his Deity for he was not sent by compulsion but came willingly Iohn 10.11 And so doth also the holy Spirit And therefore there is no rule or dominion amongst the persons of the blessed Trinity one over another but are all equall in power Secondly the equality of the holy Spirit with Answ the Father can no way better be proved then by proving that he is God which we have done before For none is before or after another none is greater or lesse then another Symbol Athanas What and how many are the operations and Quest 8 workes of the holy Spirit They are either Temporall or Spirituall Answ First there are some Temporall operations and workes of the holy Spirit as I. Creation Read Gen. 1.2 and Iob. 33.4 And II. Fitting men for some particular function as Exod. 31.3 Iudg. 6.34 and 1 Sam. 11.6 and 16.13 And III. He gives knowledge literature and learning and therefore we must not onely confesse that that learning which is conferred miraculously upon some comes from him as Acts 2. and 10. but also that that learning which is got by our study instrumentally comes principally from him because he gives eye-salve Revel 3.18 and enables us to understand And IV. Prophesie is a gift given by the Spirit 1 Cor. 13.1 Now all these are Temporall Secondly there are Spirituall operations and workes of the holy Spirit and these are either I. Common or II. Proper First the Common spirituall operations of the holy Spirit are these viz. I. The moderation of the affections as Gen. 20.6 Hest 5.10 And II. The reverent and willing hearing of the word the Spirit makes men to endure the word of exhortation patiently as we may see in Herod Marke 6.20 And therefore when we willingly or patiently permit our selves to be reproved we must confesse it to be the worke of the Spirit because naturally we love to be flattered but not to be reprehended And III. Jllumination is a spirituall worke of the holy Ghost now this is either First Cognitionis a light of Knowledge as Hebr. 6. and 10. and 2 Peter 2.22 And this is Common Or Secondly Obedientiae a light of obedience now this is two-fold viz either I. In aliquibus in some things as Herod did and this also is common Or II. In nova vitá in a new life and this is proper to the godly And IV. Ioy in hearing or other holy duties Matthew 13.20 as did Herod Marke 6.20 Now there is a double joy namely First a joy arising from novelty and thus many rejoyce when the Gospell is first preached unto them who slight it afterwards Therefore this joy is but deceivable and common And Secondly a joy arising from a true tast of divine grace and this is proper to the Godly Secondly there are proper operations of the holy Spirit These are laid downe in Iohn 14.23 where we have I. The presence of the holy Spirit in the godly the effect of whose presence is Regeneration II. The inhabitation of the holy Spirit in the Regenerate the effect whereof is Gubernation But these remaine to be considered of in that place Iohn 14.23 Whereof afterwards by the assistance of God I rather omit them here because something hath beene spoken Chap. 12.18 Sect. 8 § 8. I am with you unto the end of the world Quest 1 How is CHRIST present with his Church for all ages Answ 1 First not in regard of his humanity but of his Deity and this is confessed by Galatinus lib. 3. Cap. 29. pag. 127. lin ult Answ 2 Secondly Carthusian s pag. 233. b. medio saith That CHRIST is present with his Church by a Sacramentall presence Answ 3 Thirdly Christ is present with his by inhabiting the hearts of the faithfull by his grace Answ 4 Fourthly he is present by his continuall protection and providence and manifold efficiencie of his power and piety in and upon us Quest 2 Whether shall the Church of Christ continue unto the worlds end because it is here said Behold I am with you unto the worlds end and Iohn 14.15 c. The Paraclet shall abide with you for ever Now if this Church be thus to extend itselfe to all nations and to the ends of the world then whether is it the same which at this day is called The Catholique Church upon earth Answ 1 First we grant and hold that this Church of Christs shall extend it selfe to all Nations And Answ 2 Secondly it shall last and continue untill the end of the world Nunquam enim deficiet fides in toto c. Faith shall never wholly faile but unto the end of the world Christian Religion in aliquibus perseverabit saith Carthusian Matth. pag. 233. b. fine that is shall persevere and abide in some place or other amongst some persons or other he will not say That it shall alwayes abide at Rome Answ 3 Thirdly we grant and hold that this Church with which Christ hath promised to be present is the same which is called in the Apostles Creed The Catholique Church But Answ 4 Fourthly wee deny that that Church which falsely cals her selfe by that name is this Church of Christ to which he hath
nicenesse seeing by Moses law they were allowed to eate of Locusts called Arbeh for the multitude of them aa Leuit. 11.22 Object 2 Some object againe although it were lawfull to eat Locusts yet it is not likely John did because it was a fruitlesse and an unholsome foode for they first afford no nourishment or very small unto the body Pliny writeth that they which did usually eat Locusts lived but forty yeares a Plin. lib. 6. cap. 30. and Galen writeth that the birds called Seleucidae in Asia doe voide the Locusts whole which they had eaten and seeme to bee little nourished thereby Secondly Locusts are unwholsome foode according to the opinion of some the eating thereof making men leane swart coloured short lived and full of lice b Cardan lib. de subtilitate Scalig. exercit 91 Answ I answer it is not likely that either Locusts did afford so small nourishment to nature or were so unholsome as these authors affirme for First Galen upon Hippocrates his Aphorismes c Lib. 2. cap. 18. avoucheth that Locusts eaten have great force to nourish Secondly Pliny saith d Lib. 11. cap. 28. that among the Parthians they were counted a pleasant meat and were very usually eaten Thirdly Dioscorides e Lib. 2. ca. 44. saith that the people called Alphei did ordinarily eat of Locusts although they had store of other meat which argues that they were neither fruitlesse not obnoxious to the feeders upon them Fourthly Strabo f Lib. 16. Geograph maketh mention of a certain people that lived wholy of them and therefore it is not likely that they were unholsome Fiftly Bellonius g Lib. 2. Observat cap. 88. from the report of some authors testifieth that in Africa they were eaten as dainties not for Physicke but even for nourishment thereby proving it a thing not incredible that John Baptist should eat Locusts Sixtly Diodorus Siculus most fully of all other h Lib 4. declareth this telling us of certaine Aethiopians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Locust eaters who neither eat fish nor cattle but onely Locusts continually which at the spring time of the yeare they get in great abundance and salt them up to preserve them for meat Seventhly it is not likely that the Lord would have prescribed any unholsome meat unto his owne people as hee did these Locusts i Levit. 11.22 Eightly and lastly this may be granted that Locusts were a base course kinde of meat used onely of the vulgar sort because it was a foode common and easie to bee had as learned Beza sheweth k Beza s Object 3 Some Jewes object that the Locusts was appointed to be eaten by the Hebrewes in remembrance of the plague brought upon Egypt by the Locusts and therefore it was not onely eaten of the vulgar sort Answ But this is but one of their fancies and idle conceits and therefore needs no confutation VERS 5. Vers 5 Then went out to him Hierusalem and all Iudea and all the region round about Jordan Iohn Preached and they go out to heare him preach his preaching is not in vaine although it be in the wildernesse for many runne unto it and are wonne by it It may here be demanded Why is the preaching Quest 1 of the word alwaies effectuall I answer first because it is Gods owne ordinance Answ 1 or the ordinary meanes appointed by God for the bringing of sinners home unto him hence it is called a fire because it melts the leaden and dull heart and warmes the cold heart it is called a hammer because it breakes in peeces the flinty and hard heart l Ierem. 23 29. it is called a seede because it begetteth us unto God m Matth. 13.19 it is called a sword because it divides betweene the affections and sinne striving to divorce us from sinne and to estrange our hearts from all iniquity n Heb. 4.12 and thus it comes to bee so effectuall wheresoever it comes Secondly as it is Gods ordinance so the Answ 2 Lord gives strength unto this his ordinance for the performing of the former effects in those that receive it whence by the Apostle it is called the power of God unto salvation a Rom. 1.16 Thirdly God hath some elect servants every Answ 3 where and therefore the word is never ineffectuall hee had seven thousand that the Prophet saw not b 1 King 19.18 and hence the word of God is not confined unto any one place c 2 Tim. 2 9. yea even in superstitious and idolatrous Athens some are converted by preaching Acts 17.32 It may further bee asked Who they were Quest 2 that went forth to Iohns preaching I answer the common sort and Publicans Answ and Soldiers and the like Matth. 15.30 Mark 18.1 Luk. 5.1 12.1 3.10.12.14 Why are the Plebeians more prone and ready Quest 3 to embrace the Gospell than the Governours Scribes and Pharisees I answer The causes hereof are Answ either first in regard of God because hee hath chosen the meane ones of the world to confound the mightie d 1 Cor. 1.26 Or secondly in regard of us and that in a double respect I. Because they that are lesse wise are more docible and willing to be taught II. Because they that are high and exalted in the world for the most part are so proud that they contemne to bee taught VERS 6. Vers 6 And were baptized of him in Iordan confessing their sinnes Whether are infants to be baptized or not for Sect. 1 it seemes that Iohn baptized none but such as Quest 1 could come unto him and confesse their sinnes which argues both more yeares and discretion than infants have I answer Answ That although the Anabaptists deny it without just cause yet wee affirme it for these reasons First because they have the thing therefore it is reason they should have the signe the children of the faithfull are within the covenant therefore the seale of the covenant belongs unto them e 1 Cor. 7.14 Secondly Christ loves them and blesses them f Matth. 10.14 and is angry with his Apostles who would have kept them from him and therefore they are to bee admitted unto this holy Sacrament least otherwise we provoke the Lord unto anger against us Thirdly Baptisme is the ordinary entrance into Noahs arke the symboll and meanes of salvation and type of the Church of Christ and therfore it were a deede very uncharitable to exclude them from it Fourthly it was prefigured by Circumcision and therefore belongs unto infants now as well as that did then Quest 2 Whether is Baptisme necessary unto salvation or not it seemes it is because they flocke so unto the Baptist to be baptized Answ 1 I answer first it is not absolutely necessarie necessariū est quod non potest se aliter habere saith Aristotle that is called absolutely necessary unto a thing without which it cannot be and thus the
doth your Master eat with sinners Wee may observe hence two things namely First that Christ is blamed for an Adiaphorall thing Secondly that hee is taxed for a good thing First the Pharisees blame Christ for an indifferent thing to wit for eating with sinners whence we may observe Observ 1 That wee must not rashly condemne our brethren for Adiaphorall things Rom. 14.3 Quest 1 Why may we not condemne our brethren for indifferent things seeing they need not use them Answ 1 First an indifferent thing is not an unlawfull thing for all things are lawfull 1 Cor. 6.12 and 10.23 and therfore wee must not rashly judge our brethren for the use of such Answ 2 Secondly God only is the Iudge of the heart Ier. 17.10 and such stand or fall to their owne Masters Rom. 14.4 And therefore wee must not judge the conscience Answ 3 Thirdly although they be indifferent in their owne nature may be omitted by a man when it is left unto himselfe yet when the lawfull Magistrate coâ—manâ—s they cease to be indifferent and arâ— to â—ee done by vertue of the fift Commandâ—ment What liberty is warranted or allowed in adiaphorall Quest 2 things or in the judging and censuring of them There is a double liberty to wit Answ First from the judgement of God this liberty I dare not proclaime that is free any from the judgement of God in indifferent things because often sin lurkes in and under them And therefore Caveat quisque let every one take heed with what mind and affection or for what end he doth those things which may be evilly interpreted or give offence to the weake Secondly there is a liberty from the judgement of men and this I wish and desire that no man would be rash to judge or censure his brother for adiaphorall things because they are to be judged according to the intention of the heart which man is not to meddle withall but must leave unto God How many kinds of judgements are there in Quest 3 indifferent things In adiaphorall things there are divers sorts of judgemâ—â—ts namely First Answ when there outwardly appears some signes of a good intention now to judge and censure here is a diabolicall practise and yet is frequent and ordinary with too many who will censure men for indifferent things although it appears that they have a good intention therein This was the fault of the Pharisees in this place they censure Christ for eating with Publicans and sinners although they could not but see that he did it as a Physician and that therby hee might take occasion to reprove and instruct them Secondly when outwardly appeare no signes of an ill intention Now for a man to judge and censure his brother here is a malicious practise and contrary to Christian charity Thirdly when outwardly appear signes of an evill intention and here there is a double judgement viz. I. Of censure which is true for a man may censure his brother for doing that which is of this nature that is for doing that which is indifferent for an evill intent II. There is a judgement of excuse when a man goeth about to excuse his brother although palpably there appear an evill intention in the action done Now this judgement is both foolish and false But yet these foure things are further cautelously to be marked to wit First except the signes be very evident of a bad intention in indifferent actions it is a laudable folly to excuse those actions Secondly if the signes be very evident and apparent that the intention is evill yet before we judge and censure wee must consider our calling for except wee have a particular calling therunto we sin against that rule Iudge not another mans servant k Rom 14 3. and Mat. 7.1 Thirdly though the signes be so evident of an ill intention in the performance of an indifferent action that it be false and foolish to excuse it yet it is agreeable to Christian charity to cover it or silence it and not by judging and censuring to blaze it abroad l 1 Pet. 4. Fourthly we must observe and remember this generall rule that our own actions are to be judged with the judgement of faith and certainty but our brothers with the judgement of hope and charity for we seldome sin by our backwardnesse in judgeing of those who are not under our care and charge or for whom wee must not give account but wee soone sin by our pronenesse and readinesse in judging and censuring our brethrens actions as the Pharisees here did Thus we have heard how our blessed Saviour was judged and censured for an indifferent action It remaines now in the next place to shew that he was taxed for a good thing because hee eat with Publicans and sinners for a good yea an excellent end namely as was said before that he might take occasion to teach convert and heale them whence we may learn Observ 2 That wicked men will taxe the best things or blame the righteous for good actions Thus Daniel was taxed for praying unto the true God and the three Children because they would not worship a false God Thus Christ himselfe was taxed for a Sabbath-breaker and sometimes judged to be a Glutton and a Samaritane and a companion of sinners as though he had been a Patron of sin Quest 4 Why doe the wicked so frequently taxe and blame the righteous for doing that which is good Answ 1 First because the righteous are separated from the world and wickednesse Iohn 14. therfore the wicked are transported with hatred and malice against them Answ 2 Secondly wicked men study to justifie themselves which they cannot do for the bright and shining splendor of the righteous And therefore they strive and study by all means to darken and eclipse their light Contraria juxta se posita clarius elucescunt the righteousnesse of the righteous makes the wickednesse of the wicked so much the more apparent and therfore the wicked by all means labour to deprave and detract the righteous Answ 3 Thirdly wicked men blame the righteous for that which is good because their blindnesse will not suffer them to discerne good from evill Bulling s Vers 12 VERS 12. But when Iesus heard that he said unto them they that be while need not a Physician but they that are sick § 1. He said unto them Why doth Christ answer when he is not asked Sect. 1 for none here spake unto him Quest First Christ answers because these were Answ 1 weak and sick with whom he did eat and therfore needed a Physician Secondly he answers to shew that hee is alwayes Answ 2 prepared to defend both his children and the truth as is manifest also from these places Mat. 9.15 and 12.3 15.3 and Ioh. 14.18 Thirdly Christ answers because the truth Answ 3 was scandalized that hee might thereby be an example unto us not to hold our peace when the truth is perverted or euill spoken of § 2.
reward given to men according to their meede and therefore it is necessary that there should be a Resurrection Iustin Martyr Sect. 2 § 2. Yee erre not knowing the Scriptures It is questioned betweene us and the Church of Rome whether the Scriptures be necessary or not and we affirme That they are necessary for the people of God the reading preaching and understanding thereof being the onely ordinary meanes to beget faith in us Argum. And this wee confirme from this place by this Argument That whereby we are kept from errour and doubtfulnesse in matters of faith is necessary but this is performed by the Scripture Therefore it is necessary Here two things are to bee shewed namely First that the Scripture keepeth us from errour this is cleare from these words yee erre not knowing the Scripture where our Saviour shewes that the ignorance of Scripture was the cause of their errour And Secondly if our knowledge were onely builded upon Tradition without Scripture we should then be doubtfull and uncertaine of the truth Thus St. Luke saith in his Preface to Theophilus I have written saith he that thou mightest be certaine of those things whereof thou hast beene instructed Whence wee conclude that although we might know the truth without Scripture as Theophilus did yet we cannot know it certainly without it § 3. But shall be as the Angels Sect. 3 The Papists teach us to pray unto the Saints and that we may be the easilier induced to learne this lesson they assure us That the Saints heare our prayers and because they feare we will not credit this without proofe therefore our learned Countreymen who can draw Quidlibet ex quolibet produce this place for the proofe thereof arguing thus As CHRIST proveth here that in heaven the Saints neither marry nor are married Object because there they shall be as Angels So by the very same reason is proved that Saints may heare our prayers and helpe us be they neare or farre off because the Angels doe so and in every moment are present where they list and neede not to be neere us when they heare or helpe us Rhemist sup § 4. First our Saviour CHRIST speaketh not of the Answ 1 soules departed at this time but after the Resurrection and therefore the Argument is absurd Secondly CHRIST doth not in all points compare Answ 2 the Saints after the Resurrection to Angels for then they should be invisible and without bodies as the Angels are but in that they have no need or use of marriage Thirdly it is false that the Angels may be present Answ 3 in every moment where they list for they cannot be in more places at once then one neither are they where they list but where God appointeth them Fulke Whether are or ought the Saints and faithfull in this life to be like unto the Angels Quest and wherein They should labour to be like the Angels Answ in these things namely First in rejoycing at the conversion of sinners Luke 15. And Secondly in reverencing the divine Majestie like the Angels who cover their faces before him Esa 6.2 And Thirdly in standing ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. And Fourthly in executing the will of God for the manner as the Angels doe that is with cheerefulnesse with sincerity and without wearinesse VERS 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Verse 32 Quest 1 How or in what regards is the Lord called Deus viventium the God of the living Answ 1 First Ratione causalitatis providentiae because he both created all perfect living creatures and also provides for all Now providence hath place onely in those things which have an existence or being in rerum naturá but when God pronounced these words unto Moses Exod. 3.6 the Patriarches were corporally dead and their bodies dissolved and therefore it was necessary that their soules should remaine and be alive Answ 2 Secondly the creature is referred unto God in a reall relation which is not founded but onely in an entity and being and therefore that whose God God is said to be must needs be really something and consequently those Patriarches who were not in regard of their bodies were in regard of their soules Quest 2 How may we prove or conclude the Resurrection of the body from hence Answ 1 First because the reasonable soule being the forme of the body and the substantiall part of man hath alwayes a naturall inclination unto the body neither hath a perfect subsiestnce in it selfe but doth desire to be in man now nature doth nothing in vaine and therefore the soule which for a time is separated from the body shall at last be eternally united and conjoyned unto the body Answ 1 Secondly because the reasonable soule cannot obtaine perfect felicity untill she have reassumed the body in regard of that naturall affection which she hath unto the body And therefore there shal be a Resurrection of the body Quest 3 How can this verse stand with Romans 14.9 For it is said Here God is not the God of the dead but of the living And There CHRIST died that he might be Lord both of the dead and living Answ Our Saviour here denies that God is the God of the dead that is that he will not give grace and glory to those who are corporally dead and shall rise no more and hence he doth evince the Resurrection of the dead by â—his argument Glory cannot be conferred upon dead men as dead men But glory shall be conferred upon Abraham and all the faithfull Therefore they shall not remaine alwayes dead or in an estate of death but shall rise againe at the last Hence the Apostle saith That CHRIST is Lord both of the living and of the dead that is of all the faithfull who either now live or are dead but shall rise at the last day and of dead shall be made living as it is said in the Creed Hee shall judge both the quicke and the dead that is those who now are dead shall live againe at the last day VERS 37.38.39.40 Vers 37 38. c. JESVS said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind This is the first and great Commandement And the second is like unto it Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets § 1. Thou shalt love the Lord thy God Sect. 1 Whether can we love the Lord above all things Quest as wee are here enjoyned by nature or by grace We cannot love the Lord above al things by nature Answ and therefore grace is simply necessary thereunto as appeares thus First the love of God is shed abroad in our hearts by his holy Spirit Rom. 5. and the fruit of the Spirit is love Galath
5. yea love is of God 1 Iohn 4. And therefore without the grace of God and of his good Spirit we cannot love him above althings or as we ought to doe Secondly we cannot fulfill the Law of God without the grace of God now love is the fulfilling of the Law and therefore we cannot love God as we ought without grace Thirdly except man in the state of corrupt nature be healed by grace he is averse from God as from the chiefe and maine end and turned unto the creature and to himselfe as to the principall and last end as is affirmed both by Thomas and Greg. de Valent. and therefore a man cannot love God above all or as his chiefest good except by grace he be converted and turned unto God § 2. With all thy heart and with all thy soule Sect. 2 and with all thy mind St. Luke 10.27 addes and with all thy strength Quest 1 What is the meaning of these words and how are heart soule mind and strength distinguished First by Heart here are understood all the affections Answ 1 inclinations appetites and desires For God will be acknowledged the greatest of all and be loved as the best of all and above all and will have our whole affections to be set upon him as the object of our happinesse Secondly by Soule here is meant that part Answ 2 which is willing to any thing or the motions of the will or briefely the will and purpose Thirdly by Mind or Cogitation is meant the Answ 3 understanding and mind so much as we know of God so much must we love him and therefore when we know him perfectly we shall love him perfectly 1 Cor. 13.10 11. Fourthly by strength all inward actions agreeable Answ 4 to the Law of God are meant Against the Popish Counsell of perfection wee urge this place thus We are bound to love God with all our Heart Object 1 with all our Soule with all our Mind and with all our strength Therefore whatsoever thing there is whereby wee may expresse the love of God wee are bound by Commandement to doe it it not being left to our owne will For it is a grievous sinne not to love God more then we doe if it lye in our power First Bellarmine de Monach lib. 2. Cap. 13. Answ 1 answers thus Qui Deum diligit super omnia c. He that loveth God above all things although he love him not entirely as perhaps he may neither doth all things for his sake that lie in his power yet for all this he esteemeth of God as his chiefest good c. Reply Although the Jesuite like a Philosopher truely confesseth in another place that Contradictions cannot be true on both parts yet here like a deceitfull Sophister he would obtrude upon us Contradictory speeches and falsely perswade us that they are true for he saith a man may love God perfectly and above all and yet not love him so much as he is able that is imperfectly and so by his divinity a man may love God above all and yet not love him above all for if he did he would refuse to doe nothing for Gods love that is in his power Answ 2 Secondly Bellarmine answers thus Diligere corde animâ c. est diligere veré sinceré non ficté non simulaté To lâ—ve the Lord with all the heart soule mind and strength is to love him sincerely and truely not fainedly or dissemblingly Reply 1 I. This is something but this is not all that is commanded in these words for if it were so then they also who have the smallest degree of true love doe perfectly fulfill this precept which is absurd Reply 2 II. There is no one of all the Schoole-men but have attributed some singular Emphasis in this enumeration of parts With all the heart soule mind and strength and that because the amplitude of the Precepts of God require it wherein many things are included and folded up in few words and not one and the same thing in many words If the Reader would see how this Argument of ours is further excepted against and answered let him read Ames Bellarm. enervat Page 169. tom 2. Quest 2 Whether are the duties of the second Table to be performed with all the heart soule mind and strength or not Answ 1 First the duties and workes of holinesse are to be performed with a greater and more intense power then the workes of righteousnesse because unto those and not unto these doth properly belong this rule To love with all thy heart soule and mind Answ 2 Secondly yet we must not understand this as though all the power of the soule heart and mind were not required in the performing and fulfilling of the duties of the second Table But I. Because this is principally required in the workes of Religion and duties of holinesse And II. Because in the workes of righteousnesse it is not required that we should doe them with all our hearts soules and minds in regard of our brethren to whom they are immediately done but in regard of God and Religion who commands and enjoyes them to be done and who must be obeyed in all things with the heart And III. Because a man may love his neighbour too much and with too much intension in regard of the materiall act of loving although not as it is a duty of Religion or Christian love but we can no way love God too much or with too much intension It is here objected if we ought to love God with all our hearts then we must not love our Parents Object 2 It is lawfull to love other things besides God Answ but nothing above God We ought to love our Parents but not chiefely because we ought to love all other things for God § 3. This is the first and great Commandement Sect. 3 What is contained in this first and great Commandement Quest 1 The worship service and love Answ which we owe unto God And therefore we ought to have him First in our Understanding by knowing of him and his Attributes properties and actions so farre forth as he hath revealed himselfe in his word and workes 1 Chron. 28.9 Iohn 17.3 Contrary unto this is spirituall blindnesse and ignorance And Secondly we ought to have God in our Will by desiring to obey him and by beleeving in him and by placing our confidence wholly upon him Contrary whereunto is infidelity unwillingnesse to obey and confidence and trust in others or other things besides God whether I. Jn our selves as Proverb 28.26 whence comes pride and arrogancie Deuter. 8.17.18 Daniel 4.27 Habuk. 1.16 and vaine glory or carnall boasting Iohn 5.44 Luke 10.20 Or II. Jn other men as Isai 36 6. and Ierem. 17.7 Or III. Jn other things as Riches Iob. 31.24 and 1 Tim. 6.17 Psal 62.10 Ierem. 49.16 Honour strong holds and the like Obadiah verse 3.4 Psal 146.3 which are but meanes given us of God whereby to glorify him the better And therefore